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MIND, RELIGION 
AND HEALTH 



WITH AN APPRECIATION OF 
THE EMMANUEL MOVEMENT 



How Its Principles Can Be Applied in Promoting Health 
ana in the Enriching of our Daily Life 



BY 

ROBERT MacDONALD 

Minister of the Washington Avenue Church, Brooklyn, New York 




FUNK & WAGNALLS COMPANY 

NEW YORK AND LONDON 
1908 









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Copyright 1908 by 

FUNK & WAGNALLS COMPANY 

[Printed in the United States of America] 

Published, October, 1908 



CONTENTS 

PAGE 

Introduction 3 

Scientific and religious conditions — Material 
and spiritual evolution — Haeckel's "Kid- 
dle of the Universe/ ' Sir Oliver Lodge's 
"Life and Matter," Drummond's "Ascent of 
Man" — The importance of the molecular the- 
ory of life — Life, affected by heat and cold — 
Emotion and reason — Darwin's lament — The 
Church's spiritual tendency — The passing of 
dogmatism — Modernism in the Eoman Church 
— Dr. Newman Smyth's "Passing Protestant- 
ism and Coming Catholicism ' ' — What ' ' back to 
Christ" means — Unity of Psychology and 
Christianity — Physical and spiritual complete- 
ness — Why "Mind, Eeligion and Health" was 
published — Reflections on subsequent chapters. 

I. The Mind's Power Over Our Ills .... 55 
Views of medical authorities upon the necessity 
for psychological treatment in behalf of a 
large number of physical maladies — What ex- 
perience shows concerning mental control — Il- 
lustrations from nature and art of both divine 
and human interference with the uniformity 
of nature — The value of the mind of Christ — 
How it imparts the God-consciousness in the 
place of self-consciousness — How it lifts us 
from the superficial to the real; enabling us to 

[iii] 



CONTENTS 



PAGE 

live in the sunshine — How it builds for us a 
new-world order which is permeated by an at- 
mosphere of purity and health. 

II. The Power of the Subconscious Self ... 83 
Psychology's revelation of the mind's com- 
prehensive realm — Instances of the latest 
power of the subconscious — Our new physician, 
Dr. V. M. N. — How Christianity helps out — 
The nearness of the individual subconscious to 
the universal life — How men can block up or 
open the health channels. 

III. The Power of Suggestion 105 

Evil and sickness, as well as all possible good 
and health in the subconscious — The curative 
value of suggestion — The part reason plays — 
Superstition — Deceptive health-resort cures — 
The power of suggestion in heredity, environ- 
ment, advertisement, political and social leader- 
ship — The natural hypnosis of sleep — Curing 
your child of fears and evil habits — Pre-natal 
suggestion — The world's greatest battle-field 
one where suggestions are weapons. 

IV. The Power of Autosuggestion 127 

Its meaning — Inductive and deductive reason- 
ing — Hudson's three statements — Autosugges- 
tion in a hospital — Calling dying people back 
to health — The subconscious our faithful slave 
— How to apply autosuggestion — Three impor- 
tant cures — Christian Science's denial of nature 
and disease — Its cures all wrought by sugges- 
tion — The principles and responsibilities of 
motherhood. 

[iv] 



CONTENTS 



PAGE 

V. The All-Power of the Universal Life . . 149 
Whence comes the curative force of the sub- 
conscious? — The universal mind in nature and 
the individual man — Man in God's image, and 
God in man's — The perfect unity between the 
conscious and subconscious natures of Jesus — 
Need of a new theology of a Christological 
nature — Man both chaos and cosmos — Re- 
medial Christianity in Christian Science — New 
Thought upon the stage without as well as 
within the Church. 

VI. Demanding Health 171 

Scholarship and faith — Scriptural encourage- 
ment in demanding health — The marvels of 
faith — Our right as God's children to enjoy 
God's health-giving spirit as much as all other 
forms of nature — Afraid to demand — Every- 
thing making incessant demands on us — Sug- 
gestion's power over the universal mind — 
Getting what you want — Every thought-ideal a 
magnet that draws intelligence, moral life, and 
physical health. 

VII. Realizing Health 193 

The new outlook upon life — Living daily in the 
presence of God — The new optimism and what 
it accomplishes in terms of health — Living in 
everything else except God — The self-assertion 
that dare demand for itself all good, and com- 
mand the departure of all evil and disease — A 
present versus an unknown and absentee God — 
Does commanding good to come, and evil to 
go, really work? — Some instances of such work- 
ing in alcoholism, immorality, obsession, dread 
of disease, hysteria. 



[v] 



CONTENTS 



PAGE 

VIII. The Light of His Face 219 

Religion that is worth while — Vital Christianity 
— The lower and the higher environments — 
Turning all natural benefits into blessings of 
physical and spiritual health — The Pagan and 
Christian dependence on Nature — Regarding the 
air we breathe a conductor of health for our 
need — Peace in the face of life's manifold 
ill-adjustments — Mohammedan and Buddhistic 
prescriptions, also Communistic and Socialistic, 
for seeming peace — Christ's recommendations 
in behalf of peace, health, and good cheer — 
What the light of His face reveals of the good, 
the beautiful, the true. 

IX. The Emmanuel Movement — 1 243 

What is it? — How it was begun — Why it was 
started — The weakening hold of the Church 
upon the thinking practical masses — The re- 
markable growth of Christian Science — Dis- 
eases attacked and remedied by the Emmanuel 
movement — Methods of treatment. 

X. The Emmanuel Movement — II 261 

Its "God with us" significance — Its ration- 
ality — Its scientific backing — Its text-books — 
Some pitiful appeals for help — Christian unity 
assured — New content for denominationalism — 
Revitalizing the Church. 

XI. The Emmanuel Movement and Christian 

Science 281 

A contrast — Criticism of Christian Science — 
Appreciation of Christian Science — Citations 
from "Science and Health' ' — The one point 



[vi] 



CONTENTS 



PAGE 

in common with the Emmanuel movement — The 
many points of difference — Physicians as neces- 
sary powers of help, and as unnecessary 
nuisances — The Christian Science self -centered 
standard of healing in contrast with Christ's 
unselfish ideals — How Christian Science and the 
Emmanuel movement regard the Scriptures — 
Mrs. Eddy's hoped-for philanthropy — How 
Christian Science and the Emmanuel movement 
try to satisfy the world's need. 

XII. The Emmanuel Movement and Jesus Christ 301 
Christ 's attitude toward the healing of the body 
— The attitude of Peter, Paul and James — Why 
a lost art? — Despising the body — Rise of mon- 
asticism — A corrupt Church — Epicureanism and 
stoicism — Kantianism — Back to Christ — Restrict- 
ing and enlarging the purpose of the Church — 
The testimony of John Wesley upon value of 
religious therapeutics — A nurse's letter in be- 
half of an Emmanuel movement cure of exces- 
sive alcoholism — The patient's tribute to the 
redemptive power of Christ after five months of 
abstinence — Our deplorable ecclesiastical situa- 
tion — Right kind of Church extension. 

Questions and Answers 321 

I. The principles of the Emmanuel movement 
and how they can be self -applied — II. The cur- 
ative power of the subconscious mind — III. 
How to reach our subconscious parts — IV. 
Whether it is the human or the divine mind 
that cures — V. Whether it is presumptuous to 
demand health of God— VI. Whether the Em- 
manuel movement should limit God in treating 



[vii] 



CONTENTS 



PAGE 

only functional diseases when New Thought 
and Christian Science do not — VII. Whether 
one should distinguish between functional and 
organic diseases when the Bible does not — VIII. 
Wherein the Emmanuel movement is an advance 
on Faith Cure, Christian Science and New 
Thought principles — IX. Whether the greatest 
development of character depends on suffering, 
and whether character is weakened by relieving 
suffering — X. Opinion of the Emmanuel move- 
ment after four months of it and its practical 
worth. 



[ viii ] 



INTEODUCTION 

SCIENTIFIC AND RELIGIOUS 
CONDITIONS 



[1] 



We have seen the spring sun shine out of an empty 
heaven to light up a soulless earth. We have felt with 
utter loneliness that the Great Companion is dead. Our 
children, it may be hoped, will "know that sorrow only by 
the reflex light of a wondering compassion. — Professor 
Clifford. 

I can believe this dread machinery 

Of sin and sorrow would confound me, else 

Devised — all pain, at most expenditure 

Of pain by who devised, pain to evolve 

By new machinery in counterpart 

The moral qualities of man — how else? — 

To make him love in turn and be beloved; 

Creative end, self-sacrificing too, 

And thus eventually godlike. 

— Browning. 

Speak to Him, thou, for He hears, and 
Spirit with spirit can meet; 
Closer is He than breathing 
And nearer than hands and feet. 

— Tennyson. 



[2] 



INTEODUCTION 

SCIENTIFIC AND RELIGIOUS CON- 
DITIONS 

As sanction for publishing a volume on 
mental and religious therapeutics, it may not 
be amiss to glance at the scientific and relig- 
ious conditions that call for such considera- 
tion, or at least endue it with profound 
interest. While it is an eminently question- 
ing age, more so than any preceding age in 
the world's history, the tendency of investi- 
gation is undoubtedly spiritual. The former 
material hypothesis as to the origin of life, 
its constituent elements, its order of mani- 
festation, its manifold phenomena can not 
claim the most trustworthy scientific and 
philosophic authority. While we are still in 
the grip of biological and evolutionary princi- 
ples — a grip that gives no promise of weaken- 
ing — with their varied protoplasms, atoms, 
and life-germs, matter as the universal cosmic 
reality with mind, its product, claims not even 
serious scientific attention. The protoplasm 
from which the higher forms of life has been 

[3] 



MIND, RELIGION AND HEALTH 

evolved is seen to be that into which life was 
involved by creative energy existing quite 
distinct therefrom. The doctrine of biogene- 
sis — life from a living germ — is the conces- 
sion of as scientifically consistent biologists 
as Huxley, Darwin, and Spencer. And tho 
these are content to leave unnamed the origin 
of that life, leaving perforce that far-away 
beginning clothed in mystery, nevertheless 
Wallace, who made commendable spiritistic 
strides in later life, Le Conte in his "Evolu- 
tion and Its Eelation to Eeligious Thought,' J 
Henry Drummond in his "Ascent of Man," 
and Sir Oliver Lodge hesitate not to intro- 
duce a divine life power into their biological 
origins, thus moralizing the evolutionary 
philosophy and immeasurably universalizing 
its scope. 

In Haeckel's "Biddle of the Universe " we 
have an exposition of material evolution in its 
crassest form. The fundamental cosmic law 
that accounts for everything is the chemical 
law, the conservation of matter combined 
with the physical law, the conservation of 
energy. These, matter and energy, fill all 
space, occupy all time, and are the attributes 

[4] 



INTRODUCTION 



of the substance of which the universe is 
made. All living protoplasm springs from 
what he calls the chemical and physical prop- 
erties of carbon, which confer a peculiar 
power on its albuminoid compounds. Notice 
the conclusions from this atheistic hypoth- 
esis. This cellular theory, Haeckel affirms, 
has given us the first true interpretation of 
the physical, chemical, and even psycholog- 
ical processes of life. 1 Further, that con- 
sciousness and thought are functions of the 
ganglionic cells of the cortex of the brain. 
Further still, that attraction and repulsion 
are the sources of the human and animal 
will. 2 And finally that the soul is the opera- 
tion of a group of cells. 3 Haeckel hesitates 
not to say that freedom of will is an illusion, 
that man's existence clearly begins and ends 
with his temporal body, and that God and the 
world are one, the idea of God being identical 
with that of nature or substance. 4 It was of 
HaeckePs pantheism that Schopenhauer said, 
c ' Pantheism is only a polite form of atheism, 
for it means the destruction of the dualistic 

1 Haeckers "Kiddle of the Universe," p. 103. 

2 Ibid., p. 45. 2 Ibid., p. 77. * Ibid., p. 122. 



[5] 



MIND, RELIGION AND HEALTH 

antithesis of God and the world in its recog- 
nition that the world exists in virtue of its 
own inherent force." ' Sir Oliver Lodge says 
in his ' ' Life and Matter " : ' ' Haeckel thought 
he was interpreting Darwin. But Darwin 
never sanctioned his conclusion that every- 
thing is blind chance without aim or special 
purpose." 2 Lodge further affirms "that 
Huxley repudiated materialism as a satis- 
factory and complete scheme of things and 
disagreed with Haeckel 's position. 3 Berke- 
ley's answer to the materialistic theory of 
creation is worthy of note, "If the materialist 
affirms that the universe and all its phenom- 
ena are resolvable into matter and motion, 
what you call matter and motion are known to 
us only as forms of consciousness, and the ex- 
istence of a state of consciousness apart from 
a thinking mind is a contradiction in terms." 4 
To show the fallacies of Haeckel 's mate- 
rialistic science four treatises were written, 
each exerting far-reaching theistic and Chris- 
tian influence: Lodge's "Life and Matter," 

1 Schopenhauer 's "The World as Will and Idea," p. 103. 
- Sir Oliver Lodge, "Life and Matter, " p. 97. 
9 Ibid., p. 282. 'Ibid., p. 239. 

[6] 



INTRODUCTION 



Kidd 's ' l Social Evolution, ' ? Drummond 's 
"Ascent of Man/' and Balfour's "Founda- 
tions of Belief. ' ' Of these the first mentioned 
is the most critical, the last three the most con- 
structive and of popular intent. Lodge, with 
true scientific insight, shows the fallacy in 
each of Haeckel 's propositions, and concludes : 
"We know that a complex piece of matter 
called the brain is the instrument of mind and 
consciousness. When stimulated, mental ac- 
tivity results ; when injured or destroyed, no 
manifestation of mental activity is possible. 
Brain is the means by which mind is made 
manifest on this material plane, but mind is 
not limited to its material manifestation, nor 
can we maintain that without matter mind, 
intellect, consciousness have no sort of exist- 
ence. It is through the region of ideas and 
intention of mind that we become aware of 
the existence of matter. The soul of a thing 
is its underlying permanent reality, that 
which gives it its meaning and confers upon 
it its attributes. The body is a mechanism 
for the manifestation of what else would be 
imperceptible." 1 

1 Lodge, "Life and Matter/' p. 108. 
[7] 



MIND, RELIGION AND HEALTH 

Altho Kidd's " Social Evolution' ' is by no 
means a strong and satisfactory refutation of 
materialism, being full of glaring incon- 
sistencies, it is a brave and laborious attempt 
for emancipation from the evolutionary grip. 
Kidd's weakness is seen in such questionable, 
if not erroneous, propositions as these: 
" Man's reason is inimical to progress." 
"Social science is on an ultrarational 
basis." 1 "Man must become irrational to 
progress." 

It was because of such premises that Pro- 
fessor Sidgwick said, "Kidd left social science 
where he found it." Another critic con- 
demned the work as the most ignorant book 
of modern times. It should be recalled, how- 
ever, that Sidgwick was a hedonist ; and that 
his unnamed critic was a materialistic evolu- 
tionist. 

Balfour's "Foundations of Belief" attacks 
the evolutionary hypothesis upon its natural- 
istic assumption that the materialistic theory 
of creation is the only one that can possibly ac- 
count for the origin of the universe, and that 
at no point in the line of development 

x Kidd ; s " Social Evolution/ ' p. 42. 



INTRODUCTION 



from atom to atom can a non-material agency 
be put in. Balfour's Christian convictions 
can not tolerate such atheism. What he calls 
"the circuit of belief " must have more spirit- 
istic foundation than a naturalistis basis. 
"Naturalism," he exclaims, "is the result of 
the rationalizing methods applied with pitiless 
consistency to the whole circuit of belief." 1 
It is needless to say he places the foundations 
of belief in Bevelation, theological and 
ontological arguments, the religious in- 
stincts, the soul's longing for God, and in 
what he calls the reality of experience. 
"Compare," he says, "the central truth of 
theology, there is a God, with one of the fun- 
damental presuppositions of science, there is 
an independent material world. . . While 
it has been found by many not only possible 
but easy to doubt the existence of God, doubts 
as to the independent existence of matter 
have assuredly been confined to the rarest 
moments of subjective reflection, and have 
dissolved at the first touch of what we are 
pleased to call reality." 

1 Balfour 's "Foundations of Belief," p. 172. 

2 Ibid., p. 235. 



[9] 



MIND, RELIGION AND HEALTH 

In Drummond's "Ascent of Man" we find 
a tactful acceptance of evolution, but stript of 
its naturalistic beginnings. He sees it to be 
a divinely chosen method, full of moral pur- 
pose, and run through and through with al- 
truistic motive and under the divine superin- 
tendence at every stage of development. His 
comforting word is : "As there was clearly a 
moral purpose in the end to be achieved by 
evolution, should we not expect to find some 
similar purpose in the means? Can we per- 
ceive no high design in selecting this particu- 
lar method, no worthy ethical result which 
should justify the conception as well as the 
execution of evolution?" * Drummond's evo- 
lutionary altruism is exprest in such a pas- 
sage as this: "Love is not a late arrival, an 
afterthought with creation. Its roots began 
to grow with the first cell of life which budded 
in the earth. " 2 It should be observed that 
more scientific and less religious minds than 
Drummond's sanction this altruistic convic- 
tion. Spencer states that "the most general 
conclusion is that in the order of obligation 

1 Drummond, " Ascent of Man/' p. 93. 

2 Ibid., p. 276. 

[10] 



INTRODUCTION 



the preservation of the species takes prece- 
dence over the preservation of the individual 
where the two conflict. ' 9 * And Huxley states 
that "the practise of that which is ethically 
best — what we call goodness — involves a 
course of conduct which in all respects is op- 
posed to that which leads to success in the 
cosmic struggle for existence." 2 One of 
Drummond's most theistic sentences is this, 
"What is that in which things live and move 
and have their being? It is nature, the cos- 
mos, and something more — some one more, an 
Infinite Intelligence, and an Eternal Will. 
Everything that lives lives in virtue of its 
correspondence with this environment. Evo- 
lution is not to unfold from within, but to 
infold from without. ' ' 3 Drummond would not 
admit that the lower includes the higher, that 
the mind and moral nature come from the 
atom. To the contrary, he asserts it has been 
a great mistake to interpret nature from the 
standpoint of the atom. Instead of abolish- 
ing a creative hand, he claims, evolution 

1 Spencer, "Principles of Ethics," pt. 2, p. 6. 

2 Huxley, "Evolution and Ethics," p. 33. 

3 Drummond, p. 412. 



["I 



MIND, RELIGION AND HEALTH 

demands it. While Spencer exclaims that mat- 
ter in its ultimate nature is as incomprehensi- 
ble as space or time, Drummond exclaims: 
"This is a spiritual not a material universe. 
Evolution is advolution, the phenomenal ex- 
pression of the Divine, the progressive real- 
ization of the ideal." * While Huxley wavers 
between biogenesis and abiogenesis — living 
matter from non-living — affirming without 
hesitation the former position, but not daring 
to deny the possibility of the latter ; and while 
Spencer defines life "as the continuous ad- 
justment of internal relations to external re- 
lations," 2 making much of the correspond- 
ence between certain inner physicochemical 
actions, and certain outer physicochemical ac- 
tions, Le Conte boldly affirms that evolution 
is one thing and materialism quite another, 
and again that no more should evolution neg- 
ative our belief in God as creator of the uni- 
verse than should gravitation or any other 
law of nature. ' ' 3 

All this is what is meant in saying the 
scientific tendency is spiritualistic. The 

1 Drummond, p. 340. - Spencer, ' < First Principles, ' ' p. 70. 
3 Le Gonte, "Evolution and Eeligious Thought/ ' p. 277. 

[12] 



INTRODUCTION 



latest conviction of science is that the crea- 
tion of the world is through an evolutionary 
process, but if a process, then from a divine 
beginning, but further, a process that reveals 
the immanence of this Divine Creator at 
every stage. We conservative religionists 
jmn no longer ignore the evolutionary princi- 
ple upon the excuse that it compromises us 
to materialism on the one side and a low- 
down type of animalistic ancestry on the 
other. Evolution is both theistic in its incep- 
tion and universal in its application, not only 
illustrating but proving the existence of G-od 
at every step. Everything that exists through- 
out nature's wide domain has been a slow, 
patient, continuous development, but from 
something that previously existed in the mind 
of God. Everything to the smallest atom of 
matter contains and expresses divine design. 
Each cause is the effect of some cause a little 
more remote. Thus does each discovered fact 
bind us definitely, designfully, relentlessly 
into that infinite series of causes and effects 
that accounts for this divinely ordered cos- 
mic existence. 

This orderly creative process is continuing 

[13] 



MIND, RELIGION AND HEALTH 

to-day as truly as in any most distant century 
of time. The miraculous is thus eliminated 
from creation and our consciousness thereof, 
because God has ever been immanent in the 
one, and has lately taken up permanent resi- 
dence in the other. Everything from dull 
atom to shining star, including the mind and 
body of man, is law-formed organism pulsing 
with energy and athrill with life, receiving 
meaning from its relation to the God-super- 
intended whole. 

All are but parts of one stupendous whole 
Whose body nature is and God the soul. 

And as the clear-seeing Wordsworth exclaims, 

In the round ocean, and the living air, 
And the blue sky, and in the Mind of Man 

Verily, the poets at a single intuitive bound 
reach the heights up which the scientists 
climb with ponderous and cautious step. But 
favored indeed are both religionists and poet 
to possess scientific affirmation that law 
reigns supreme, reducing all fragmentary 
events and varying modes of motion into sub- 
limest system ; that there is no dead and inert 

[14] 



INTRODUCTION 



matter, and that an orderly, designful divine 
thought runs through everything. 

A still further scientific principle is ours to 
share, and quite basal to the position taken in 
this volume. It is what is known as the mole- 
cular theory of existence. 1 Not only within 
and beyond the protoplasmic cell is there 
divine life energy ; not only is evolution mys- 
teriously related to an infinite and spiritual 
involution, with a spiritual germ primary, 
and the material germ secondary, and the 
phenomenal product thereof; but everything, 
even the hardest, most compact solids are 
composed of tiny moving particles in a con- 
stant state of rapid vibration, and as distinct 
from one another as are the individual mate- 
rial forms of which these are composed. The 
flintiest granite, the hardest, most compact, 
steel is thus constituted, as well as the most 
limpid liquids, the most ethereal gases and the 
most attenuated ether. No existing solid 
mass, nor thinnest fluid, but that finer sub- 
stances and forces could be inserted between 

1 For a full and very technical discussion of this theory 
see Lord Kelvin's "Molecular Dynamics and Wave Theory 
of Light. ' > 

[15] 



MIND, RELIGION AND HEALTH 

the molecules. These constituent particles 
are ever susceptible to the expansions of heat 
and the contractions of cold. No material 
form is stable. No solid mass can resist 
chemical action is the statement of the scien- 
tist* Speaking theistically, we say no solid 
can withstand the subtle invisible manifesta- 
tions of that force infinite that expresses it- 
self in the particles of matter which at one 
time dissolves them into rapid vibration, at 
another forces them to appear and disappear 
in ever- varying combinations. 

All this applies to the human frame. In 
our flesh tissue, muscles, and nerves it is a 
constant process of contraction and expan- 
sion. Every mental state, every emotional 
condition, has its contracting and expand- 
ing work to do throughout the physical or- 
gans, the minute cells, and the more minute 
aggregation of microscopic molecules. They 
all can be drawn at will closer together or 
forced wider apart without in the least dis- 
turbing the unity of the body. Disease makes 
for contraction, density, inertness. Health 
radiates its warmth throughout the fleshy 
mass, inducing motion, separation of the 
[ 16 } 



INTRODUCTION 



molecules, and circulation of the life energy, 
as does the sun's heat break up the solid ice, 
liberating the liquid and gaseous particles 
therein. 

The brain is as susceptible to these chem- 
ical_changes and more so than the body. The 
colder and more rigorous our thinking the 
greater the number of brain-cells that become 
inoperative, and the less circulatory the gray 
matter through them. The more emotional 
our mental processes become, the freer the 
brain action, and the larger become the num- 
ber of brain-cells that respond to this warm- 
ing, compelling force. Logical and scientific 
precision always sacrifices in breadth what it 
gains in intensity. Spiritual fervor induces 
mental comprehensiveness to the sacrifice of 
accuracy. Thus Darwin's lament over his 
loss of appreciation for music, general litera- 
ture, and the entire esthetic side of a cultured 
life. But the privilege has been given to the 
entire scholastic world to praise him for that 
restriction of mental endeavor that enabled 
him to think out his splendid evolutionary 
hypothesis. Thus also we become intellectual 
mechanisms or men of broad culture as we 



[17] 



MIND, RELIGION AND HEALTH 

throw our endeavor on the side of specializa- 
tion, content to enlighten the world pro- 
foundly along a single line of some much- 
needed usefulness, else exert a broader, more 
esthetic, tho less strong and deep influence, 
and by way of recompense enjoying more, if 
achieving less of specific worth. The ideal 
life struggle before us all, and one that time 
is all too short to enable us to realize, is con- 
sistently to divide our efforts between the 
cold, calculating severe exercise that gives 
point and edge to our mental faculty and the 
warming, emotionalizing, spiritualizing of our 
mental equipment that vitalizes, broadens, 
and enlarges the greatest possible number of 
the many millions of brain-cells through 
which the divine life energy may circulate, ra- 
diating culture and the beneficent thrill of 
health throughout all the body's cells. 

Much more needs to be declared than has 
yet been said or written upon the influences 
of our mental and emotional states upon the 
body's disease and health. The contracting 
and hardening, disease-enduring effects of 
hatred, anger, envy, doubt, and fear are not 
easily computed. Nor are the expanding liber- 

[18] 



INTRODUCTION 



a ting, health-inducing properties of love, joy, 
faith, hope, and an optimistic outlook widely 
known. The entire psychologic side, through 
knowledge of which the man can become men- 
tally and bodily a veritable temple beautiful, 
has been sadly neglected. But as Socrates 
called his fellow Athenians to a consideration 
of the individual, his moral and esthetic wel- 
fare, so should we. Before his ringing mandate 
sounded forth their sole concern was cosmo- 
logical, whether Thales was right in ma- 
king the elementary substance of the uni- 
verse water, or Heraclitus in claiming it 
was fire, with all creation in a state of 
flux, or Parmenides in considering it to be a 
solid without space or phenomena. " Cease 
speculating," exclaims Socrates, " whether 
the world be fire, water, earth, or air; know 
thyself. Man is the measure of all things, 
the wisest man and the best." ' We all know 
of the change that came over Greek thought 
from the Socratic ideal. The Socratic school 
evolved Plato, with his noumenal world of 
ideas, of which the entire phenomenal world 
is the manifestation, and Aristotle, with his 

1 Prof essor Roger's "Students' Manual of Philosophy. ' 9 
[19] 



MIND, RELIGION AND HEALTH 

well-worked-out system of theoretical and 
practical philosophy, and the Sophists accen- 
tuating the value of the individual as against 
all conservatism of tradition and custom and 
social environment. And from these philo- 
sophic mediations all modern philosophy 
takes its start. 

The tendency to-day is toward the revest- 
ing of the individual with greater significance 
and more inherent power than he was ever 
before conscious of meriting. We have 
passed through the biological stage of adjust- 
ment, and with no inconsiderable gain to all 
concerned. We have thrashed over the 
sociological problem with its egoistic and al- 
truistic extremes and with large advantage in 
behalf of the other man in the network of 
social relationships. The coming decade will 
witness a complete swinging of the life pen- 
dulum from the biological upward, and from 
the sociological inward, toward the individ- 
ual, toward his divine possibilities of power, 
and his imperial rights as a child of God. It 
may not be fanatical to consider that swing of 
the pendulum, which has already started, to 
be interminable, inasmuch as the Eternal 

[20] 



INTRODUCTION 



Father is involved in the consideration with 
His sons and daughters living in time and 
space. 

The scientific medium of this consideration 
will be psychology. It is already occupying 
the field with the world's eyes riveted upon 
its investigations and findings. Its compan- 
ion in the research and discovery will be 
Christianity. They are by nature related, as 
both have to do with the psychic side of life. 
Eevelation will furnish the rich content to the 
psychologic form. Psychology uncovers the 
potential depths of being in the human 
sphere. Christianity imparts to those depths 
infinite meaning. Psychology reveals the 
mental forces that shall be instrumental in 
the reconstruction of the life personal. Chris- 
tianity shows those forces to be of divine 
origin. Psychology discovers a limitless sub- 
conscious human capacity, Christianity draws 
the curtain further still and reveals that 
realm of the individual limitless to be the 
finite manifestation of the universal life that 
is creative and remedial unto all the universe, 
including man. Psychology, because inter- 
ested in all psychic conditions, asks for evi- 

[21] 



MIND, RELIGION AND HEALTH 

dence of personal immortality the other side 
of death. Christianity has for two thousand 
years and more had acquaintance with the 
unseen world and waits to lay its evidence 
before every inquiring mind, and bring its 
assurances of the divine friendliness to every 
lonely troubled heart. 

Henry Drunnnond not only spoke of relig- 
ion and evolution being different sides of the 
same cosmic reality, but goes so far as to say 
that no reconciliation between evolution and 
Christianity is needed, because already one. 
* ' What is evolution ? " he asks. l i A method of 
creation. What is its object! To make more 
perfect living beings. What is Christianity? 
A method of creation. What is its object? To 
make more perfect human beings. Through 
what does evolution work? Through love. 
Through what does Christianity work? 
Through love. Evolution and Christianity 
have the same author, the same end, the same 
spirit. ' ' ' 

This intimated unity between psychology 
and Christianity needs the scientist and seer 
to show his dependent fellows that they are 

1 Drunnnond, ''Ascent of Man/- pp. 437, 438. 
[32] 



INTRODUCTION 



the two sides of the same psychic reality. 
James, Hudson, Myers, and a number of less 
well-known investigators have done the world 
inestimable service in disclosing the subcon- 
scious and subliminal realms. AYood and 
Dresser; through their fresh, strong inspira- 
tional thinking, are doing valiant pioneering 
upon both the spiritual and human sides of 
the heretofore great divide, and are elucida- 
ting deep things in their new thinking, clothed 
in simple and beautiful phraseology. Dubois, 
Sidis, Prince, Schofield and a hundred more 
along technical lines are turning psycho- 
logic knowledge unto therapeutic account, 
and are calling upon the entire medical 
profession to see and be convinced of the 
power of mind to cure many supposed bodily 
ills, in every case wherein the man is ill. The 
disciples of Christian Science and Faith Cure 
have wallowed in the dark to find the light, 
and found it, and without knowledge of psy- 
chology in the one, or scientific wielding of 
religious truth in the other have used certain 
psychologic and religious principles and 
made glad the heart of man. Only now is the 
Church awakening to the remedial power 

[23] 



MIND, RELIGION AND HEALTH 

within its reach. Under what has become 
known as the Emmanuel movement the re- 
medial work goes on. It is, so far, a distinct- 
ively practical movement for the curing of 
our ills. Here for the first time psychology 
and Christianity openly join hands and de- 
monstrate each day their willingness to work 
together in a Grod-intentioned unity. For the 
first time physician and priest combine in 
psychotherapeutics against the ravages of 
disease. And in the cures wrought Dr. Wor- 
cester has already had multitudinous reward 
for his highly prized endeavor. 

What the future holds along this line who 
can say? Whether the coming years will 
honor this last-mentioned form of the com- 
bined psychological and Christian method of 
restoring health only time can determine. All 
present-day theories and practises in the 
psychic treatment of disease are as yet pio- 
neering attempts to unite in helpful working 
harmony the revelations of psychology and 
Christianity concerning the actual and poten- 
tial natures of man, and of God; also the 
universe, to which both are related. But of 
this much we can be confident, that so ben- 

[24] 



INTRODUCTION 



eficially divine a principle as that embodied 
in these different health movements will re- 
main with the children of men. The vision 
beautiful will not depart. The principle once 
discovered can not be lost. God's near-by 
helpfulness that can be drawn on at will to 
satisfy the need, man's demonstrated ability 
to live henceforth a spiritually enriched and 
complete life, and the universe all athrill 
with recuperative life blessing for multi- 
tudinous sin-curst, disease-infected, world- 
tempted mortals, are truths that will abide. 

This hopeful scientific condition of a more 
spiritual conviction concerning the origin and 
superintendence of the universe is also no- 
ticeable religiously. The present spiritual 
tendency of the Church can, however, be bet- 
ter stated in negative than positive terms. Its 
relinquishment of what is not conducive to 
the life of the spirit is more apparent than 
its achievements in that life. Its former dog- 
matism, for instance, has passed away never 
to return. While the Christian religion will 
always generate a theological side, and the 
age may be regarded as theological as any 
that has preceded, its theology is of a forma- 

[25] 



MIND, RELIGION AND HEALTH 

tive rather than of a dogmatic kind, more 
questioning than confident of its doctrinal 
positions. It is by no means to be deplored 
that such grand old theologians as Calvin, 
Jonathan Edwards, and Hodge have left 
no successors. The scientific spirit of the age 
precludes that, on the one side, and the quest 
for truth, on the other. The cry of alarm over 
the new theology is subsiding in view of our 
growing consciousness of its need, and the 
ever-present question of which new theology 
is to be the most regretted, else the most wel- 
comed as best expressive of an intelligent and 
reasonable interpretation of the content of 
the New Testament Scriptures. This search 
for truth, that has been stimulated by the new 
scholarship regardless of orthodox respecta- 
bility and conformity to traditional stand- 
ards, can not be too highly esteemed, as ma- 
king for a profound intellectual openness, a 
wide-reaching religious tolerance, and, best 
of all, a larger, more devout Christian con- 
sciousness into which clearer visions of spir- 
itual efficiency can come. 

What, it may be asked, is the truth men 
are seeking, men within and without the 

[26] 



INTRODUCTION 



Church, seeking along both scientific and re- 
ligions lines ? In the careful statement of Dr. 
George Gordon in his recent Edinburgh ser- 
mon (a sermon would that we all could feel 
the uplift of), it is in its supremest sense 
moral beings in relation one with another and 
with God. His definite word is: "The world 
of living souls with God in it is the truth. 
While it lives and while God lives in it we 
have the truth. Nothing that leaves God in 
the world, nothing that leaves men with souls 
in relations of obligation to one another and 
to God can dismay us. Behind all research, all 
science, all philosophy, all records, sacred or 
otherwise, we confess as the firm "set consti- 
tution of our world God and the sons of God 
in time. ' ' 

This being truth, this being what Jesus 
came to reveal, this being what the Holy 
Spirit was sent to help us search for and find, 
it becomes a foregone conclusion that the 
complete finding of the truth is a very exten- 
sive undertaking; also that no one age of 
human thought and experience, conserved in 
creed and ecclesiastical organization, can 
adequately and satisfactorily formulate its 

[27] 



MIND, RELIGION AND HEALTH 

findings for a subsequent age. Just here the 
Church has not been always wise. It has in- 
sisted too often on uniformity of belief in 
behalf of that part of truth it found valuable, 
and which, to conserve and also make easy 
of acceptance, it has cut and dried, and done 
up into small, easily carried parcels, and 
labeled this and that. But it made two mis- 
takes, one regarding the truth it would con- 
serve ; the other concerning the mind of man 
that was to receive it. It treated truth as tho 
it were a divine word that needed to be sol- 
emnized by councils and crystallized into 
dogma to make it authoritative, not knowing 
that the more it was authorized the more also 
it was devitalized. On the other hand, the 
Church should have seen truth to be a vital 
relationship with God, through which His 
remedial life flows, and out of which moral 
obligation springs. 

Then how did it regard man's mind? 
Aggressive enough, and trustworthy think- 
ing faculty on all possible matters, 
save religion, but there quite naive and 
unreliable. The sad result has been that the 
Church has lost control of multitudes of the 

[28] 



INTRODUCTION 



brightest minds in every age of its later his- 
tory. The trouble is that the Church has not 
kept up with the age in which it has been 
placed^ It would neither allow itself to be- 
come influenced by its fearless truth-seeking 
spirit, nor would it respect independent re- 
search lest its sacred tenets, however incom- 
plete, its theological formulas, however me- 
chanical, be disturbed and shown the need 
of revision. Thus it has always felt its mis- 
sion to be to disregard the age, except to an- 
tagonize it. True it would save the age, but 
not at the price of concession unto its science, 
its culture, its truth. On the other hand, the 
age felt itself excusable for non-compliance 
with the terms of so narrow and dogmatic and 
irrational a redemption as the Church laid 
down. 

This is the state of affairs to-day in Cath- 
olic Europe regarding the intolerable dogma- 
tism of the Eoman Church. The history of 
it all is in the Pope's recent encyclical. Bead 
between the lines, and you become aware that 
a battle royal is being waged between an irra- 
tional, spiritless, tho unyielding antiquarian- 
ism, and a thinking, spiritual, and suppliant 

[29] 



MIND, RELIGION AND HEALTH 

modernism. Who would dare dream of the 
modern attitude in the Eoman Church? Yet 
there it is, and whether or not to stay, it is 
troubling the placid waters from their most 
secret center to their farthest shores. Let 
Pius X. define the issue. " Every modernist," 
he exclaims, ' l comprizes within himself many 
personalities ; he is a philosopher, a believer, 
a theologian, a historian, a critic, an apolo- 
gist, and a reformer. ' ' 1 My ! what wealth of 
faith, scholarship, culture, zeal for truth, 
spiritual excellence is embraced in any man 
who can fill so many honorable offices ! How 
valuable to any church ! But alas ! not if your 
church be unphilosophical, unbelieving, non- 
critical, non-apologetic, and neither historical 
nor theological in any truly scientific fashion. 
Therefore we can see why the assumed suc- 
cessor of St. Peter refers to them thus: 
1 ' They are striving by arts entirely new and 
full of subtlety to destroy the vital energy of 
the Church; . . . they are enemies of the 
Church. . . . They are the most pernicious 
of all the adversaries of the Church. . . . 

x Dr. Newman Smyth, "Passing Protestantism and Com- 
ing Catholicism, ' ' p. 45. 

[30] 



INTRODUCTION 



They put their designs for her ruin into oper- 
ation not from without but from within, hence 
the danger is present almost in the very veins 
and heart of the Church. ' ' 

Now I am sure we want to know who these 
piratical, even anarchistic fellows may be who 
are, as was their divine Master two thousand 
years ago, accused of perverting the nation. 
"Well, there is Father Tyrrell in England, who 
is spoken of by an impartial biographer "as 
a servant elect of God, filled with searching 
honesty of thought, and consuming flame of 
spirit. He has been suspended from priestly 
office because he has discovered for himself 
the Christ, and henceforth would confess the 
foundation faith which flesh and blood have 
not revealed to him." 

There is also Abbe Loisy, professor of New 
Testament interpretation in what is perhaps 
Borne 's chief school of training, the Sor- 
bonne, France, whose classroom is so 
thronged with students for the priesthood 
that it is always overflowing into the corri- 
dors. He is described as an impartial inves- 
tigator, learned interpreter of the Scriptures, 
keen critic, and believer in the guidance of 

[31] 



MIND, KELIGION AND HEALTH 

the Holy Spirit. His benign smile impresses 
all who observe him. " Oh ! that smile of the 
Abbe Loisy ! Whoever has seen it will never 
forget it. It is not the smile of a malicious 
person who banters or jeers; it is not the 
smile of a pedant who scoffs; it is not the 
smile of a dissenter who is proud of his dis- 
sent ; it is the smile of a reasonable man who 
exercises his reason and who does so for the 
pleasure of exercising it, because that exer- 
cise is properly the end, the essential function 
of life, because we are in this world to act 
with reason. ' ' * 

Another leader of modernism is Senator 
Fogazzaro, whose famous religious novel, 
"The Saint," is regarded to be the "Uncle 
Tom's Cabin' ' of the reform movement in 
the Eoman Church. Needless to say his book 
has been put under the Church's anathema, 
and all loyal Catholics forbidden to read it. 
Why? Because Fogazzaro affirms that relig- 
ion is not ecclesiasticism nor an authorized 
mass of beliefs, even tho supposed to come 
down from the apostles, but that it is, above 
all, action and life. He puts the practise of 

li( Passing Protestantism and Coming Catholicism, ' ' p. 58. 
[32] 



INTRODUCTION 



the gospel ahead of intellectual religions ac- 
tion even, and declares that love comes before 
faith." 1 

And "hear the declaration of Don Eomolo 
Murri, who commands a large and devoted 
following in the Italian Church: " Priest I 
am, priest I remain, respectful of authority, 
faithful to my duties, and I feel in myself the 
painful conflict which at this hour of profound 
crisis agitates Catholicism. . . . The cause 
of it all lies in the lack of real religion. The 
principal cause of it belongs to those priests 
who represent reaction. . . . We desire a 
Christianity more pure, more intense, more 
practical, more Christian, more conformed to 
its original, more conformed to the gospel." 

How splendid a creed is that! What 
Christlike spirit it embodies ! Yet these 
heroes, mighty in spirit and thought, are 
called enemies of the Church, most per- 
nicious adversaries, accurst for all time be- 
cause they are historians, philosophers, be- 
lievers, reformers, believing in and teaching 
two doctrines essential to the existence of 
Christianity and the vitality of the Church; 

11 c Passing Protestantism and Coming Catholicism, ' ' p. 62. 
[33] 



MIND, BELIGION AND HEALTH 

namely, i ' the immanence of God in man, and 
the permanent presence of Christ in the 
Church. ' ' * Such is iwhat the pope condemns 
as agnosticism. Let Christendom decide if 
this statement be agnosticism or precious cer- 
titude of faith, "The profound conviction by 
which all our actions are inspired is God in 
Christ and Christ in the Church." 

Why I dwell at length on this spiritual 
movement in the Eoman Church is because it 
has within it the promise of a second Eefor- 
mation, and the names of Tyrrell, Loisy, Mur- 
ri, Fogazzaro may become as world-famed as 
those of Luther, Melanchthon, and Erasmus. 
In fact, Pius X. says in his encyclical that 
"modernism leads to the annihilation of all 
religion. The first step in this direction was 
Protestantism, the second is made by modern- 
ism ; the next will plunge headlong into athe- 
ism. ' ' 2 The head of the Church here makes 
modernism a second Eeformation, but vir- 
tually calls Protestantism, modernism, and 
atheism the trinity of the Eoman anathema. 

To think is the great curse in Eome's 

1W Passing Protestantism and Coming Catholicism, f ' p. 78. 
2 Ibid., pp. 47, 48. 

[34] 



INTRODUCTION 



ecclesiasticism. Beason, religious freedom, 
the sanctity of the individual conscience have 
no standing, win no respect, merit no toler- 
ance. The light must be kept out at all 
hazards. 

Lamentable as is such an attitude in the 
Eoman Catholic Church, it is more so a thou- 
sandfold in the Protestant, for our very birth 
was a protest against such unscriptural dog- 
ma and irrational authority. Therefore our 
existence to be valid must stand up forever 
against all traditionalism of Scripture, of 
creed, of ecclesiastical organization that will 
not brook revision, the advice of devout 
scholarship, the convictions of reason and of 
the spiritual consciousness of man. 

Let Doctor Gordon again speak on this very 
point in the sermon already referred to : " The 
world of science is undergoing constant revi- 
sion and expansion ; new facts and new ideas 
in every department of science are the contin- 
uous surprize of the time; the hope of fresh 
discovery in fact and in law is the perpetual 
incentive of the scientific mind. History is 
rewritten in every new century out of larger 
knowledge and wider vistas of man's world. 

[35] 



MIND, RELIGION AND HEALTH 

Philosophy, the world of man's deepest 
thoughts, is in continual movement, and the 
sympathetic man discovers in this movement 
the possibility, at least, of a richer and vaster 
issue. Eeligion is a living experience, and 
among thoughtful men it must seek to bring 
itself into accord with general knowledge 
about man's world. Eeligion as feeling and 
character is growing, is bound to grow wher- 
ever it is alive. Eeligion as insight into the 
ultimate meanings of existence and the uni- 
verse is also bound to grow where the relig- 
ious intellect is not the victim of despair. 
Under all aspects, our human world is provi- 
sional, incomplete, awaiting revision and ex- 
pansion. How shall we behave toward this 
our world thus freed from servitude ? Believe 
that the spirit of truth is in the intellect and 
will of the world. Believe that all attested 
truth in science is one with all essential truth 
in religion. ' ' * 

Doctor Gordon laments that such freedom 
for the truth is not yet. Doctor Smyth laments 
it so hopelessly that he claims Protestantism 

1 Dt. George Gordon, "The Progressive Revelation of 
Truth/ f Sermon in Congregationalist, July 11, 1908. 

[36] 



INTEODUCTION 



is gradually ceasing to be regarded as a final 
and permanent condition of religious thought. 
"Its great work is achieved, its victory won 
forever for the spiritual liberty of the individ- 
ual man. ' ' * 

Smyth further sees Protestantism's work 
completed because for two hundred years it 
has not been much occupied in making new 
denominations or in devising new formulas 
of faith ; on the other hand, it has been break- 
ing up rather than making creeds. Therefore 
both the age of protest and reconstruction is 
gone. 2 

"Protestantism has, furthermore, lost au- 
thority over human life, as represented in the 
community and the family, wherein anything 
and everything is the master passion save re- 
ligion. 3 It has lost influence over vast areas 
of thought, religious education is null, relig- 
ious thinking in pulpit and pew is a lost art. ' ' 4 

Besides all this incalculable loss, Doctor 
Smyth laments c i that the contact is broken be- 
tween the current of thought in the Church 

*Dr. Smyth, "Passing Protestantism and Coming Ca- 
tholicism, " p. 10. 

2 Ibid., p. 8. s Ibid., pp. 14 and 15. * Ibid., p. 19. 

[ W ] 



MIND, KELIGION AND HEALTH 

and the general mental activity of the day. ' ' 1 
He asserts that "Protestantism does not 
attract thinking men, and Eome repels 
them. ' ? 2 

"A further inefficiency," he claims, "re- 
sults from a divided Christianity as mani- 
fested in denominationalism, also in lack of 
unity in the denomination. ' ' 3 

These strictures furnish food for serious 
thought. Every one of them contains more 
truth than we all are ready to admit, but 
which few of us would feel qualified to deny. 
Whether they and other possible signs of a 
completed work and relinquished mastery 
point away to another name and form for the 
conserving of our faith only the future can 
reveal. But of this much we can be very con- 
fident, whether it be the name Protestantism 
or Catholicism that designates the religious 
body universal, nevertheless it will be Chris- 
tian. Christ will be enthroned in the midst. 
While the religious pendulum is swinging be- 
tween a supposed decadent Protestantism and 
a (as yet) still-born and quite unformed 

1 Smyth, p. 20. 2 Ibid., p. 21. 

3 Fold., pp. 23-25. 

[38] 



INTRODUCTION 



Catholicism, let us remember that there is 
something here now of more divine potency 
and significance than either Protestantism or 
Catholicism. It is Christianity. It is the 
teaching and spirit of Christ that have come 
down from Bethlehem and Jerusalem, from 
the manger and the cross, irradiating with di- 
vinest light and filling with purest spirit the 
minds and hearts of men. ' ' The wind bloweth 
where it listeth, and thou hearest the sound 
thereof, but canst not tell whence it cometh 
or whither it goeth, so is every one that is 
born of the Spirit." 

Protestantism's work completed, why not 
let Christianity's work begin, as formless, 
nameless, and creedless as in the simple 
days of Galilee, but withal as powerful? 
If creeds are breaking instead of making, 
why not see those breaks to be a providential 
stage in the history of Christianity for the in- 
coming tides of the Spirit? If Protestantism 
does not attract thinking men and Rome re- 
pels them, let us not concede the only alterna- 
tive to be infidelity. "Why not Christianity as 
an alternative? The gospel has always large 
drawing power. Easier to find out what it is, 

[39] 



MIND, RELIGION AND HEALTH 

incorporate some of its available supply into 
a decadent Protestantism, and the rest of it 
into life and action, than to cast about for a 
new and more universal form of procedure 
and appreciation. And if Protestantism has 
lost control of things in both the communal 
and domestic realms, pray let Christianity 
become the regulator and authority there. 
The pierced hand upon the helm of human ac- 
tuality and destiny will speedily and marvel- 
ously adjust things to God's liking and man's 
good. 

The saddest part of all Smyth's lamentable 
state of affairs is, perhaps, the part to which 
this statement refers, that the contact is 
broken between the current of thought in the 
Church and the general mental activity of the 
day. We all have seen and felt the evidences 
of this. It is a somewhat wide-spread phe- 
nomenon that collegiate and professionally ed- 
ucated young men and women are not church- 
going young men and women ; few young men, 
even tho devoutly Christian, go into the min- 
istry. It is not that our universities teach 
unbelief in the Church, the Scriptures, the 
Christ. University influence and precept in 

[40] 



INTRODUCTION 



America are strongly the other way. May not 
the reason be that the university provides so 
satisfactory a religious substitute? A substi- 
tute freed from gloomy dogmatism and rigor- 
ous creed and trammeling sectarianism, but 
with the refreshments of simplicity, rational- 
ity, tolerance, and a delicious attractiveness 
characterizing it all. I fear this is at least 
part of the cause, the other part being that 
when the youth is let go by the university, he 
fails to return to the formal, sometimes un- 
thinking, often unspiritual ministrations of 
the Church. 

Coincident with this loss of control over the 
thought of the age, Doctor Smyth sees a 
strange happening, but not so strange but that 
other eyes observe. It is that much re- 
ligion is withdrawing from the churches. i ' In 
almost any community/' he continues, " there 
may be found considerable numbers of people 
who are not in their habit of mind irreligious, 
nor without faith in their hearts. But they 
belong to no Church, confess no creed, and 
rarely attend public worship. There is a kind 
of religious literature not generally known 
among our church membership, seldom recog- 

[41] 



MIND, EELIGION AND HEALTH 

nized by theologians, but to be found in the 
book-stores, and having large sales among 
such persons outside our communions, a liter- 
ature that is somewhat mystical, quietistic, 
and spiritual, but neither churchly nor very 
distinctively Christian. The spread of this 
kind of literature outside the domain of the 
Church is a noteworthy phenomenon. The 
older mysticism, the former quietism flour- 
ished within the Church. Now it springs up 
largely outside the churches and beyond their 
creeds." 1 

Such is no insignificant sign of the times. 
Dr. Worcester exclaims in the book "Beligion 
and Medicine,' ' and in his chapter upon the 
outlook of the Church: "Many are deterred 
from entering the Church by honest intellec- 
tual scruples and difficulties, and for these the 
Church has a heavy responsibility. But it is 
safe to say if the Church, which is the natural 
home of the Christian religion, declines while 
humanity progresses, such a decline can have 
but one cause ; namely, that the Church is not 
doing her whole duty. A large and ever-in- 
creasing number of intelligent persons feel 

1 Smyth, pp. 17 and 18. 

[42] 



INTRODUCTION 



that the Church has outgrown or is outgrow- 
ing her usefulness. Why do they feel this? 
Because the Church is no longer indispensable 
to men. Unquestionably one of the great mo- 
tives of all human belief is the practical mo- 
tive — believing because it is good and useful 
to believe. The good religion has done the 
world and is still doing is one of the chief rea- 
sons man believes in religion; and the more 
good any particular religion or church is able 
to do, the more men will believe in it, and the 
less visible good the Church does the less men 
will believe in it. ' ' * 

It was the consciousness of this loosing of 
the ecclesiastical bond upon the communal and 
individual life that incited the remark earlier 
in the chapter that the present spiritual ten- 
dency of the Church can be better stated in 
negative than positive terms, and that its re- 
linquishments of what is not conducive to the 
life of the spirit is more apparent than its 
achievements in that life. The loosing of the 
hold has opened the way for a more spiritual 
and practical content through which the 
Church's hand can be strengthened to take 

1 Doctor Worcester "Beligion and Medicine, ' ' p. 370. 
[43] 



MIND, EELIGION AND HEALTH 

fresh, firm hold again, and become filled with 
profitable inducement for the labor-wearied, 
pleasure-surfeited, sin-sick men and women of 
the world to come in and find divine uplift, 
intellectual comfort, a larger degree of phys- 
ical and spiritual completeness. Smyth says : 
"Experimental science has driven out ab- 
stract dogmatism. Eventually scholastic sys- 
tems of divinity must give way to the re- 
ligion of experience. ' ' * 

So it must, and it is. What else can be 
the meaning of that cry that has been 
ringing in the ears of Church and world 
for a decade or more, "Back to Christ?" 
Never in the history of Christian aspi- 
ration has there been a larger apprecia- 
tion of the New Testament and apostolic 
power of Christianity to satisfy the entire 
sphere of human need. Nor could we, in all 
the world's history, go back to Christ so in- 
telligently. The devout critical examination 
of the Scriptures has magnified and not de- 
tracted from the real Christ. The scientific 
principle of evolution, with its necessary bio- 
logical connections, has shown the need of 

1 Smyth, p. 97. 

[44] 



INTRODUCTION 



spiritual connections also, that the life sys- 
tem present a completed whole. The new psy- 
chologic knowledge that has opened up such 
far-reaching remedial possibilities in the hu- 
man mind, and suggests such profound power 
throughout the entire universe, needs the as- 
surances of Christianity, and the revelations 
of the Spirit, but of a simple, reasonable, un- 
dogmatic, unecclesiastical kind. The multi- 
tudinous miscellaneous literature of "some- 
what mystical, quietistic, and spiritual, but 
neither churchly nor very distinctly Christian 
nature, ' ' shows whither the mind and heart of 
man are turning for spiritual food. These 
tendencies are more truly pointing back to 
Christ than are some of the well-organized 
departments of our Protestant faith. 

These forces are reconstructive also. They 
are some of the chracteristics of Protestant 
modernism that are asking to be housed in- 
side the Church. The question is if the 
Church will take advantage of the opportu- 
nity to be abreast of the age by its incor- 
poration of the full gospel of the Son of 
Man, and by extending abiding entertain- 
ment unto all modern reconstructive forces 



[45] 



MIND, RELIGION AND HEALTH 

that through their earnest, truth-loving atti- 
tudes are humbly or devoutly asking for the 
Church's adoption, unto the regaining of its 
lost prestige with the common life and the ex- 
isting of a more completely remedial leaven- 
ing of the human lump than at any time since 
the third century of the Christian era. 

Protestantism, it is safe to say, will not 
repudiate these modernists as Roman Cathol- 
icism has done. Why should it, with noth- 
ing to lose and everything to gain, even its 
very life to conserve? It has no single anti- 
quated position of the Eoman dogmatism to 
safeguard and perpetuate. It is instead a 
protest against it all. We are told that its 
greatest achievement is the spiritual liberty 
of the individual. That achievement, how- 
ever much it has meant in the past, must 
mean no less in the present and future. The 
individual's spiritual liberties must be as 
sacred and dear to the twentieth as they were 
to the sixteenth-century Church. 

Lest some critical reader wonder that no 
mention is made in this introductory chap- 
ter of that Christian altruism that must be 
exprest in social service if the Church is to 

[46] 



INTRODUCTION 



keep abreast of the times, a question of such 
prominence that already the Church has been 
called upon by some of our noblest scholars 
to adjust itself to the social demand, I would 
assure such reader of my heartiest appre- 
ciation of such Christ-sanctioned endeavor; 
and go so far as to express perfect accord 
with such exposition of the social problem 
and the organic Christian relation thereto as 
is exprest in Professor Matthews' "The 
Church and the Changing Order, " Professor 
Leighton's "Jesus Christ and the Civiliza- 
tion of To-day, ' ' and that strong work of my 
much-respectecl teacher Professor Peabody, 
"Jesus Christ and the Social Question.' 9 
What Professor Matthews states about the 
relation of the Church toward life in general, 
especially the life of social service, is worthy 
of quotation not only as reenforcement for 
the positions taken in this chapter, but also 
for his own splendid contention "that the 
Church must face the vital decision as to 
what part it shall have in producing the new 
world." 1 "This is the real crisis of the 

1 Professor Matthews, ' ' The Church and the Changing 
Order, ' ' p. 3. 



[47] 



MIND, EELIGION AND HEALTH 

Church, the need that it define its attitude 
toward formative forces now at work. Will 
it move on indifferent to their existence, or 
will it cooperate with them, correct them, in- 
spire them with its own ideals and insure that 
their results shall insure a better to-morrow? 
A new age is immanent. Will the Church 
guarantee that it shall be in no narrow indi- 
vidualistic way Christian?" 1 Professor 
Matthews is quite correct when he exclaims 
that "a spreading materialism should teach 
the Church that men want something 
more than abstract virtue or transcendental 
ethics," 2 also in his contention that "Our 
civilization is threatened with an ethical ma- 
terialism." But it is also threatened with 
a certain Christian mysticism that is allying 
itself with certain scientifically demonstrated 
modern psychologic principles which, if the 
Church does not "correct and also inspire 
with its own ideals," will make for a com- 
pleter disintegration of its influence than is 
at present realized. 

Professor Matthews states "that the great- 
est formative principle in the world of 

1 Matthews, p. 6. 2 Ibid., pp. 214 and 215. 

[48] 



INTRODUCTION 



thought to-day is biology. ' ' * That statement 
is much truer than the Church believes. But 
there is just one formative principle that is 
greater than this greatest. That is Chris- 
tianity, of a simple, practical, undogmatic, 
unsectarian kind; and being employed as a 
precious health-saving, mind-inspiring, spirit- 
sobering truth. But it is waiting to be cor- 
rected and legalized by the Church's methods 
and standards. 

The Emmanuel movement, so-called, is a 
serious and successful attempt at this cor- 
rection and legalizing. It embodies within its 
concept the most modern scientific principles, 
biological, psychological, theological, and in 
the interpretation of the Scriptures. In this 
embodiment is also represented what it be- 
lieves to be Christ's intention regarding the 
entire man; namely, that he be possest of 
bodily strength as truly as of spiritual zeal 
that he may the better fill out his destiny, 
and the more worthily honor his God. Chap- 
ters nine and ten set forth more definitely 
than this introductory chapter can attempt 
what the writer understands the Emmanuel 

1 Matthews, p. 28. 

[49] 



MIND, EBLIGION AND HEALTH 

movement to be, and the remedial work it is 
able to perform. The official book of the Em- 
manuel movement, "Beligion and Medicine," 
edited by three of the Emmanuel Church 
staff, Boston, where the movement origi- 
nated — Doctors Worcester, McComb and 
Coriat — contains all necessary elucidation of 
the more technical side of the principles in- 
volved, as well as reference to the curative 
work that has been achieved. 

This volume — "Mind, Eeligion and Health" 
— it should be stated, is virtually a book of 
sermons. All the chapters have been more or 
less changed, especially the first, fourth, 
seventh, ninth, eleventh and twelfth, which 
have been somewhat lengthened. It might be 
well to say the last four chapters were 
preached as sermons first, then the first eight, 
the entire twelve chapters being given to the 
public upon twelve consecutive Sabbath eve- 
nings. The first eight sermons were preached 
by request of many who asked to be told how 
the remedial principles outlined in the little 
series of four sermons descriptive of the 
Emmanuel movement could be practised in 
the daily life. 

[50] 



INTRODUCTION 



When these two series of sermons were 
prepared there was no thought of putting 
them in book form. This has been done to 
satisfy a far-reaching demand. The interest 
in this new health movement seems nothing 
short of phenomenal throughout the country. 
This statement is based upon the hundreds of 
letters that have been received by the author 
from all over the United States, and from all 
sorts and conditions of men. Clergymen, 
physicians, would-be patients, suffering from 
all conceivable maladies, have asked for in- 
formation upon the principles of this move- 
ment. They desired such information as 
would enable them to take advantage of its 
health-producing powers ; clergymen for 
their congregations, physicians for their pa- 
tients, the people at large, both in and out of 
health, that the happiness of their lives and 
homes be safeguarded and increased. 

Moreover, it was complained that there was 
little or no published information to be se- 
cured. This is not strange, considering the 
newness of the movement. It is to meet this 
universal demand on the part of earnest peo- 
ple, as well as to satisfy the desire of would- 

[51] 



MIND, KELIGION AND HEALTH 

be benefactors of humanity in the largest and 
most practical sense possible, that this book 
is given to the public. It is an endeavor to 
help both those who are seeking health as 
well as those who, possessing it, desire to 
retain it. 

It has been thought well to incorporate 
some questions and answers bearing on 
points in the sermons concerning which more 
light was desired. These questions and 
answers should not be overlooked by those 
who are interested in mental and religious 
therapeutics. Especially should they be read 
by those who are desirous to know what the 
author conceives the scope of the Emmanuel 
movement to be, inasmuch as they sum up in 
concise form important beliefs and conclu- 
sions regarding psychotherapeutics. 



[52] 



THE MIND'S POWER OVER OUR 
ILLS 



[53] 



As a man think eth in his heart so is he.— Old Testa- 
ment Scriptures. 

Let this mind be in you which was also in Christ Jesus.— 
New Testament Scriptures. 

The one thing in the world of value is the active soul. 
— Ealph Waldo Emerson. 

Our own spirit is the vestibule which we must enter, as 
threshold to the temple of the eternal, and wherein alone we 
can catch any whisper from the Holy of Holies. 

— James Martineau. 

A mind not to be changed by place or time 

And in itself can make a heaven of hell, a hell 

of heaven. 

— Milton. 

Our remedies oft in ourselves do lie, which we ascribe to 
Heaven. 

— Shakespeare. 

No scientist will deny the existence within us of a central 

intelligence which controls the bodily functions, and through 

the sympathetic nervous system actuates the involuntary 

muscles and keeps the bodily machinery in motion. Nor 

will the most pronounced materialist deny that this central 

intelligence is the controlling energy which regulates the 

action of each of the myriad cellular entities of which the 

whole body is composed. 

— Hudson. 



[54] 



THE MIND'S POWER OVER OUR 
ILLS 

Views of medical authorities upon the necessity for psycho- 
logical treatment in behalf of a large number of phys- 
ical maladies — What experience shows concerning mental 
control — Illustrations from nature and art of both di- 
vine and human interference with the uniformity of 
nature — the value of the mind of Christ — How it 
imparts the God-consdousness in the place of self -con- 
sciousness — How it lifts us from the superficial to the 
real; enabling us to live in the sunshine — How it builds 
for us a new-world order which is permeated by an 
atmosphere of purity and health. 

Never before in the history of the world 
have the physician of the body and the physi- 
cian of the sonl been more intelligently at one. 
This has been brought abont by the conviction 
that each has to do with the other's sphere of 
usefulness. The Church no longer ministers 
to the mind and ignores the body. The med- 
ical practitioner no longer treats the body 
and ignores the mind. Both are heeding the 
divine call as never before to attend to the 

[55] 



MIND, RELIGION AND HEALTH 

necessities of the entire man. From the re- 
ligions side this has been going on some time. 
The so-called institntional church, with gym- 
nasium, employment bureau, reading-room, 
citizenship league, and industrial department 
to teach poor girls cooking, sewing, millinery, 
and general housekeeping, and poor boys 
competency in the trades and arts, is a recog- 
nition of the call. And the Emmanuel 
movement, which is a rational establishing on 
scriptural grounds of the many heretofore 
sporadic attempts within the Church and 
without to banish certain grievous ills, car- 
ries this desire to remedy the whole man into 
the physical realm with amazingly beneficial 
results. 

On the other hand, the medical profession 
is awakening to a new responsibility, tho 
some of the best physicians took it up long 
ago; namely, to use all psychic and natural 
forces as curative power for diseases beyond 
the reach of drugs and surgery. Dr. Scho- 
field, of the British Medical Association, 
whose illuminating work "The Mental Factor 
in Medicine" should be in every home, claims 
that philosophy, theology, and medicine touch 

[W] 



THE MIND'S POWER OYER OUR ILLS 

each other, and that there is a transition 
ground that is common to all. "On this 
ground, ' ' he continues, ' ' the physician should 
stand with as much authority as the priest 
and philosopher." "The Church," he ex- 
claims, "no longer treats the soul and 
ignores the man, but the care of the human 
being as a whole, soul and body, is increas- 
ingly coming to the front. And in the same 
way the wise physician must grasp the under- 
lying unity of the spiritual and the material, 
and recognize that if the body may and does 
influence diseases of the soul, so does the 
mind influence states and diseases of the 
body." "I utterly refuse," he continues, 
"to regard the mental factor in medicine as 
a retrogression. It is, on the contrary, a step, 
and a great step, in advance, for the day is 
past when the physician can limit his knowl- 
edge and practise by the physical." 

In another place Dr. Schofield states : " I 
remember when addressing the London clergy 
on behalf of the National Health Society, im- 
pressing upon them that if the physician can 
not fully treat the body without any reference 
to the spirit, neither can the clergy care for 

[57] 



MIND, RELIGION AND HEALTH 

the soul without regard for the body. Con- 
siderable impatience was shown by my au- 
dience at my spending time to elaborate a 
point which to them seemed so obvious, and 
afterward they told me the day was past 
when the conception of Christianity was lim- 
ited to the soul. ' ' 

Dr. Laycock, an eminent English physician, 
claims that the most eminent and successful 
physicians have all been psychologists, for 
the knowledge of a practical science of mind 
is fundamentally necessary to the practise of 
medicine. Professor Gardiner, president of 
the British Medical Society, says "we must 
acknowledge that the spiritual element in man 
is brought necessarily into the sphere of 
the physician's work." De Fleury says "the 
modern doctor must understand the pathol- 
ogy and hygiene of the intellect. But the 
fields of psycho-physiology and psycho- 
therapeutics are as yet almost untouched. " 
Professor Ladd, in an article in the Medical 
Times, says: "The effects capable of being 
produced by mind on body are very clear, real 
and considerable, and while in all ages they 
have been the chief therapeutic agents on 

[58] 



THE MIND'S POWER OVER OUR ILLS 

which the charlatan and quack have relied, 
they have probably been less trusted and 
utilized by the scientific physician than ex- 
perience warrants or psychology suggests.'' 
Professor Clouston says : "We talk and laugh 
and weep and blush and shiver and hunger 
and sweat and digest all through the brain 
cortex, and there is not one of the physiolog- 
ical acts but can be instantly arrested by a 
mental act. ' ' 

Dr. Schofield brings to a close this con- 
vincing array of authorities with the state- 
ment that when we once grasp the interaction 
of mind and body in health we are better pre- 
pared to understand the part they play in 
disease and cure. He continues: "By con- 
scious action the heart's action can be slowed, 
and even arrested." In continuance of this 
idea is the statement of Dr. Eeinne of Lon- 
don that the sudden emotion of fear or pleas- 
ure upon the heart may produce palpita- 
tion, actual contraction, and even death. And 
Dr. Morton Prince, of Boston, contributes a 
humorous statement of a lady who always 
had a violent attack of hay-fever when a rose 
was in the room. One day he brought in an 

[59] 



MIND, RELIGION AND HEALTH 

artificial rose and the usual symptoms fol- 
lowed. He then showed her it was made of 
paper and had no pollen, and ever after all 
symptoms disappeared. And may I quote 
Dr. Schofield once again, who tells of a man 
who came to him for a cure from dyspepsia 
and general debility, but finding he had de- 
frauded his brother, he advised him to repay, 
and immediately the case was cured. 

I have on my desk twenty medical authori- 
ties other than those referred to showing 
that many organic as well as functional dis- 
eases are caused by mental and emotional 
conditions. The list includes diabetes, angina 
pectoris, apoplexy, asthma, dyspepsia, liver 
trouble, epilepsy, tumors, and cancers. Sir 
B. W. Eichardson claims that diabetes is 
undoubtedly caused by mental strain. Sir 
George Paget claims that in many cases can- 
cer has its origin in prolonged anxiety. Dr. 
Snow, Dr. Murchison, and Sir W. H. Ben- 
nett of St. George's Hospital, London, all 
agree that cancer of the liver, the breast, the 
uterus, are due to mental anxiety. 

Such being true, it behooves us to realize 
that u as a man thinketh in his heart, so is 

[60] 



THE MIND'S POWER OVER OUR ILLS 

he," which text, by the way, was given me 
by a Brooklyn physician of highest standing. 
Such being true, it were well to have in us the 
mind which was also in Christ Jesus. For 
remember that it is an established principle 
in medical science that diseases caused by 
deranged mental and moral conditions can be 
remedied and even cured by healthful mental 
and moral force. Dr. Schofield exclaims that 
force of mind is a health-producing agent in 
every disease. Dr. Dubois of Germany ex- 
claims that nervousness is a disease preemi- 
nently psychic, and a psychic disease needs 
psychic treatment. Then he asks this ques- 
tion : i i Can we by means of the mind, by our 
moral deportment, escape illness, prevent 
functional troubles, diminish or suppress 
those which already exist? I boldly answer, 
yes." And hear this startling statement from 
Dr. Schofield : ' i The power of mind over the 
body has limits, but they have never yet been 
ascertained. All one can do to cure himself, 
the forces he can set in action, are as yet 
unknown, but they are far greater than most 
people imagine." 
In coming years we will hear less about the 

[61] 



MIND, RELIGION AND HEALTH 

uniformity of nature and more about the 
remedial redemptive forces of the psychic 
life. Concerning the therapeutic agencies for 
both body and soul there has been too much 
emphasis upon materia-medica for the one, 
and a materia- religia for the other. But now 
the way is open for the introduction of those 
mental and spiritual forces, heretofore unre- 
lied on, but always here, and tho unrecog- 
nized and unnamed, doing their redemptive 
work. Just as there was no room for Jesus 
at the inn on that glad morning of the advent, 
but now at home in lordly mansion and in 
palace hall, so the coming of God, unto all 
immanence, into these bodily mansions where 
sits enthroned the most divine of all crea- 
tions — the soul — marks a new era in the con- 
sent of our faith. The rationalizing of life 
to the exclusion of the mystical elements that 
are at the core of religion can not go un- 
checked for long. The spiritual instincts, and 
the psychic claims of the religious believer 
must be respected. Whatever may be agreed 
upon as forming the constituency of religion, 
be it the feeling of absolute dependence as 
Schleiermacher would have it, or that of guilt 

[62] 



THE MIND'S POWER OVER OUR ILLS 

and the divine forgiveness as Jonathan 
Edwards conceived, or that of the conscious- 
ness of the divine love, and an answering 
childlike trust in the All Father, as Channing 
claimed, nevertheless the essential oneness of 
the finite spirit with the Infinite Spirit must 
be conceded. That concession once made, na- 
ture's uniformity becomes in our thought less 
mechanical and unyielding; the miraculous 
interposition of the Supreme Intelligence 
that gave nature existence becomes less mira- 
culous ; reason becomes more friendly to the 
presence of the spiritual ; and religious faith 
becomes more rational and sane. 

While that blessed day star dawneth, it 
shineth dimly as yet. The rationalist still ex- 
claims how irrational and unscientific is the 
religionist, and we religionists exclaim how 
irrational is rationality. While their conten- 
tion is undoubtedly real to them, ours is ex- 
tremely realistic to us. See this deplorable 
condition spelled out in striking detail. 

The intellectualist, especially he of scien- 
tific cast of mind who rationalizes everything, 
or thinks he does, and boasts he will not be- 
lieve in what he can not understand, repu- 

[63] 



MIND, RELIGION AND HEALTH 

diates the miraculous element in Christian- 
ity because it makes inroads upon the 
uniformity of nature. But what is the mira- 
culous if not the incoming of the Infinite 
Intelligence in unforeseen, unexperienced 
manner to make all things new. What is 
nature for but to have its uniformity broken 
up in behalf of some divinely designful, 
transforming, transfiguring improvement or 
other. To what better advantage can it be 
put than to furnish material for finished 
product, when the All-creative mind would 
achieve the higher utilities. Nature exists 
then not so much to have its regularity con- 
served as to become a point of departure for 
all designful construction. 

The scientific objector to the divine inter- 
ference with nature's order of procedure 
denies God the privilege he himself is all the 
while assuming in every realization of the 
good, the beautiful, the true. Human thought 
never wearies in transforming the natural 
and physical. All labor, skill, manifestation 
of genius is human thought exercised on raw 
material for worthy use. The table I write 
on is the oak-tree plus an interposition of 

[64] 



THE MIND'S POWER OVER OUR ILLS 

mind. The pen I use is crude steel uniform- 
ly square, round or flat until thought thins, 
curves and sharpens it. Put thought into the 
wild rose and you have the crimson rambler 
and American beauty. Put it into the way- 
side apple, sour and bitter, and the luscious 
pippin or gravenstein is yours to enjoy. Put 
it into the untamed steed of the prairie, and 
you have the Morgan thoroughbred. No 
royal vase, as valuable perhaps as a King's 
crown, could be molded without the common 
clay being stamped, in its every atom with 
human thought. The clay was valueless. The 
vase, the value of rubies. The factor in which 
all the value resides is the thought that trans- 
formed and transfigured the clay. 

Handel was a failure at writing operas. 
His thought was too fine and serious. Long- 
ing for worthier vehicle of expression he, one 
day, picked up a leaf of the New Testament 
from the floor of the room in Dublin where 
he was visiting a friend. It contained the 
story of Christ's crucifixion. He set his 
mind upon that priceless tattered leaf, and 
"The Messiah" sprang into being for the 
delight of the entire musical world. Eaphael 

[65] 



MIND, RELIGION AND HEALTH 

in a wise moment picked up a barrel-head. 
Through his brushes and paints, both of 
which were of trifling cost, he spread his 
thoughts over it. The result was that price- 
less Madonna of the Chair, which is worth 
many, many times its weight in gold. Phidias 
broke up the uniformity of one of the Pente- 
lic marble quarries, set Ictinus and Calli- 
crates to work chiseling his multitudinous 
thought images into it, and the Greek Par- 
thenon, with its 228 by 102 feet of solid 
thought design, sprang forth to rejoice all 
ancient and astonish all modern mortals. The 
grandeur of Saint Peter's is only the stone- 
clothed art-preserved thinking of Michel- 
angelo, who gladly toiled seventeen years 
without pay, to save his soul he said; rather 
to help redeem each inconspicuous soul in all 
the ages who might chance to gaze upon 
that monument to Michelangelo's immortal 
thought. Such also is the history of his 
Pieta, just an incrusted, sculptured thought, 
but so powerful and true withal as to make 
a youth of twenty summers the first artist in 
Italy. So is the Marble Faun the mind of 
Praxiteles embodied in outer form for our ad- 

[66] 



THE MIND'S POWER OVER OUR ILLS 

miration. And Hamlet and Othello the mind 
of Shakespeare toying with pen, ink and 
paper to astonish the world. 

There is no constructive agency in the en- 
tire universe save mind. "Whether it mani- 
fest itself orderly through law, or spontane- 
ously in unforeseen fashion, it ever remains 
the one all-marvelous, all-comprehending en- 
tity in existence. The material side of things 
is the lifeless side, having value only as it 
furnishes occasion and form for the designs 
and embodiments of the mind's untiring en- 
deavor. The body takes its form and sub- 
stance from the soul. It is that psychic dy- 
namic incentive, constituting us men, that 
produces all bodily motion. The kind of 
psychic force within determines the clumsi- 
ness or grace of each outer act and motion. 
Swedenborg declares "that the human body 
with all its parts and functions is elaborated 
from the soul, therefore corresponds to it in 
every particular of structure, form and use." 
Herbert Spencer speaks of the eternal energy 
whence all things proceed and by which all 
organisms are constructed. Emerson ex- 
claims "that the great men are they who see 

[67] 



MIND, RELIGION AND HEALTH 

that spiritual is stronger than material force, 
that thoughts rule the world. ' ' 

The only way possible for invisible forces 
to become manifest, if ever known at all, is 
through material forms and terms such as 
motion, color, sound. Then, and not before, 
our senses take them in. All philosophy other 
than sheer materialism goes back to Plato's 
invisible world of ideas that are in one or 
another way translated in phenomena. Thus 
everything that is seen is an incarnation of 
what is not seen. The seen, the touched, the 
measurable, the ponderable, are the cruder 
vibrations — the garment, as it were, of the 
unseen, the immeasurable, the spiritual. 

Dr. John Hunter, the eminent surgeon, and 
the no less-renowned Johann Mueller testify 
that any mental state may be induced in any 
part of the body by constant attention and 
serious intention. We can demonstrate this 
for ourselves in relation to temperature and 
the flow of blood to certain bodily parts, even 
to the rising of the mercury in a spirit ther- 
mometer held in the closed hand with the 
thought intensely turned thereon. It is 
surely not going too far to affirm that the 

[68] 



THE MIND'S POWER OVER OUR ILLS 

mind builds up the body or tears it down, 
changing it at will in conformity with its 
truth convictions, else its hallucinations of 
worry and fear. The medical authorities are 
legion who concede that the heart's action 
can be quickened or slowed, and that in- 
stantly, by both our conscious and uncon- 
scious mental processes. So can the pulse be 
quickened or retarded; the action of the in- 
testines stimulated, abdominal pains allevi- 
ated ; perspiration induced ; dyspepsia cured ; 
the cheek reddened with blood, else paled 
with sickly deathlike pallor. Who has not 
seen the maiden's face time and again flush 
with blushes at a word or look? Who has not 
felt his own assume this telltale appearance 
in an embarrassed moment? 

Some one has said that the face is the title- 
page of the soul, with the contents of the 
volume inscribed thereon. How true. Our 
face is the unerring index of the inner life. A 
passing glance shows whether there be an- 
imalistic or moral dominance within, serious 
or flippant motive, pure or sensuous feeling, 
dutiful or selfish inclinations, cultured or 
coarse-grained thought. We will never out- 

[69] 



MIND, RELIGION AND HEALTH 

grow the truth of the old adage that beauty 
is more than skin deep. The amber, saffron 
and crimson hues on the skin of apple and 
peach are core deep, inwrought into their 
very seed. So lie all sources of beauty close 
packed in the soul. Fair complexions can't 
be bought. Only the fool thinks they reside 
in cosmetics, powders and rouge. The kind 
of daily attention one should give face and 
body are not of that, nor of any such super- 
ficial care. 

But why multiply authorities? Why cite 
manifold illustrations ! Do we not intuitively 
know that the mind and the self are identical? 
That man is a soul and has a body, which is 
as a tenement in which he is dwelling for 
a while until God calls him unto a purely 
spiritual abode ? Surely we have become con- 
vinced that possessing the mind in purity — 
the purity of faith, reverence, hope and love, 
and always keeping it at its best — we pos- 
sess everything worth having. "While if we 
have neglected its culture and allowed it 
to become weakened and diseased all that 
concerns us becomes sickly and impover- 
ished in consequence. brother, do not 

[ 70 ] 



THE MIND'S POWER OVER OUR ILLS 

underestimate the value of the mind, but keep 
it so strong and rich and healthful that no 
diseased fancies can lodge there, no sickly 
thoughts steal in, no harmful vicious intru- 
ders trespass, and with their base insinua- 
tions soil and debase its sanctity. All you 
possess, that wealth you strove to accu- 
mulate has value only as you have a mind 
to appreciate it, else it is so much useless 
waste. Be warned to guard your mind 
even more tenderly than you would the 
apple of your eye. Shakespeare said in 
the "Taming of the Shrew," " 'Tis the mind 
that makes the body rich." The great Pascal 
said : i i Man is greater than the universe be- 
cause he can pass in thought from star to 
star, from moon to sun, and yet no star nor 
moon nor sun can follow him." Isaac "Watts, 
who was deformed, said: "Were I so tall to 
reach the pole, or grasp the ocean with a 
span, I must be measured by my soul. 
The mind's the standard of the man." Yes, 
yes, it is true, I must be measured by my 
soul. 

God's universe is to every man exactly 
what his mind sees it to be. If the mind be 

[71] 



MIND, RELIGION AND HEALTH 

free, and light, and joyous, the world is ablaze 
with sunlight, joy, and happiness, even tho 
in appearance it be the darkest day of all 
the year. But if sorrow and despair have 
found lodgment there the world's delights 
and grand activities are huge mountains of 
dreariness in which is no fascination at all, 
but intensest weariness instead. Develop the 
mind by educational processes and the uni- 
verse is no longer the shallow thing it was 
before, but a profound aggregate of cause and 
effect, of mysterious laws and forces, of 
deepest, grandest purposes and design. In- 
stil lustful thoughts into it, and a world of 
animalism results. While if spiritual thoughts 
hold possession, and the mind endures as 
seeing Him who is invisible, the world's bar- 
ren waste becomes a paradise again. 

the power of the mind to control the life. 
I had a friend once who played false, de- 
liberately and desperately, with this mag- 
nificent trust of life the wise Creator has 
entrusted to us all, and wearied with the 
strife he plunged himself into a suicide's 
grave. Was the world the disagreeable place 
he thought it? No. Was public opinion 



THE MIND'S POWER OVER OUR ILLS 

against him as he imagined? No. Were his 
employers dissatisfied and plotting to take 
from him his occupation and his bread! No. 
His employers loved him as a son. His towns- 
men were his friends. Everybody spoke well 
of him and no one ill. And as for the world, 
there never was a sunnier day than that on 
which the foul deed was done. It was the 
mind that controlled the life. The day was 
dark to him for he saw it to be dark. His 
employers were against him because he 
thought them so. Public opinion pointed at 
him in scorn because the mind where sweet 
contentment should have reigned, and love of 
wife and child, and the respect of the com- 
munity and the fair light of God's face was 
morbid and diseased. Distorted images 
stalked there. Strange hallucinations held 
the mind in check, and at their heels prest 
the demons of despair and seized the citadel. 
Friends talked with him and tried to explain 
away his wrong ideas, but it is as Froude, the 
historian said: "When a man is possest of a 
strong idea and a wrong idea he can not be 
reasoned with." The poet Shelley's despair- 
ing man comes to our thought : ' ' Come near 

[73] 



MIND, RELIGION AND HEALTH 

and help me. I weave a chain I can not 
break. I am possest with thoughts too swift 
and strong for one lone human breast." 

The mind must be fortified against des- 
pondency. High thoughts, rich thoughts, 
must be instilled. It must be filled so full and 
with so many that all lower thoughts be 
crowded out, else kept in the minority, the 
hopeless minority, so far as influencing the 
life is concerned. 

The apostle takes radical ground just here. 
"Let this mind be in you which was also in 
Christ Jesus" — a mind thoroughly identi- 
fied with the world's sorrows, but never made 
despondent by grief and bitterness, and no 
weariness of life followed in their wake. Be 
sure it depends upon the kind of a mind you 
have, what your life shall be, and how the 
world shall look. A material mind, which is 
that of the majority of men, loves material 
things above all else, and if it fails to gain 
these it becomes of all minds most misera- 
ble. An intellectual mind, that of a Darwin, 
a Spencer, a Huxley, a Carlyle, loves intellec- 
tual acquisition above all, and nothing can, 
it thinks, compensate for the loss of that. A 
[ 74 ] 



THE MIND'S POWER OVER OUR ILLS 

spiritual mind, that of a Luther, a Savo- 
narola, a Wesley, a Moody, a Phillips Brooks, 
cares little whether business is good or bad, 
whether stocks are up or down, whether the 
banks are paying three per cent or ten. 

the uplift to the mind of Christ for it 
fills us with the consciousness of God's pres- 
ence. Therein is the preventive and curative 
power for disease. Man's greatest curse is 
self-consciousness when it is allowed to be a 
barrier to God. All sin springs from that 
limitation. Sensitiveness, enviousness, ha- 
tred, nervousness, worry, melancholy, hys- 
teria, all have their rootage there. It is self- 
consciousness that makes, what Dr. Weir 
Mitchell calls the whole man, ill. 

Our best have owned the rare dramatic power, 
Which gives to sympathy its lifting power. 
Go learn of them, the masters of our art, 
To trust that wise consultant called the heart. 
There are among us those who haply please 
To think our business is to treat disease 
And all unknowing lack this lesson still — 
'Tis not the body, but the man that 's ill. 

Self -consciousness makes the whole man 
ill - God-consciousness makes the whole man 

[75] 



MIND, RELIGION AND HEALTH 

well. The one is being tied up to the world 
with its friction, its worry, its stultification, 
its disease and death. The other opens us up 
to the universal, the eternal, filling us with a 
sense of its largeness and buoyancy, wherein 
is all good cheer and health. The one shuts 
us up in the cellar of our discontent where the 
outlook is dark, the air foul, the surroundings 
depressing. The other allows us to inhabit 
the highest, sunniest chamber of the soul, into 
which flash vitality, and the inspirations of 
God, that can be carried down through every 
nerve, muscle, and tissue of our physical 
frame. 

Again the mind of Christ places and keeps 
us on the heights, lifting our consciousness 
from the seen to the unseen, and opening all 
our little restricted nature to the joyous 
rhythm of the universal life. What cowards 
we are when dominated by the seen. We 
dare not affirm anything beyond the reach of 
the eye, the sound of the ear, the touch of the 
finger-tips. But the beauties we see are only 
the reflections of the beauties that are, like 
Plato's artizans in the cave, catching cnly 
the reflected light from the realm above ; the 

[76] 



THE MIND'S POWER OVER OUR ILLS 

music we hear, the merest jingle of the mel- 
odies divine ; the things we touch, the superfi- 
cial, mechanical, material, side of reality. 
Why can't we believe that the unseen things 
which can be detected from the heights are 
those that are worth while, because the abid- 
ing, the eternal. 

Only from the heights can we dominate 
bodily conditions. For there we dare affirm 
spiritual freedom, and sever the chains 
of appetite and passion, and deny the 
slavery of sense, and repudiate the bondage 
of matter, and bury negation and weakness 
and fear. In the depths, even upon the plane, 
bodily conditions dominate us, and like de- 
mons seeking to be housed, the imps of worry, 
melancholy, and despair rush in where angels 
fear to tread. 

Sorry sphere that, to affirm that you are 
strong in the Lord. Deplorable place to 
develop energy, vitality, and power. Hope- 
less realm for the culture of love, light, 
harmony, and truth. living soul, grope not 
thy way longer amid fog and night mist, 
with the whole horizon full of cloud and 
storm. Eise to the privilege of a child of 

[77] 



MIND, RELIGION AND HEALTH 

God. Breathe in the sunshine of the Father's 
face. Embody the infinite supplies of health 
from those high sources whence the full tides 
of the Spirit have their rise. 

Once more, the mind of Christ will help 
you build a new-world order in which to live. 
What profit to gain the world and lose your- 
self? The soul is, indeed, a pilgrim and a 
stranger on the earth. Let it tent there for 
a night. But wo be to thee if there thou seek 
permanence and if thy holiest aspirations be- 
come dissipated therein. 

On what things do you fasten your atten- 
tion as you pass along? What pictures do 
you hang up in the mind's corridors? What 
delineation do you draw upon memory's 
walls? Each drawing executed by your 
thought and emotion is a life contribu- 
tion to cheer or haunt you in the city of 
your hopes. You can not escape them, for 
they have character, substance, strength, and 
the more you gaze upon them the more like 
them you become. The old-world disorder 
is a poor resting-place for an immortal soul. 
The kingdom that comes down from heaven 
is the only safe place for God's children to 

[78] 



THE MIND'S POWER OVER OUR ILLS 

dwell. That is the new-world order that en- 
dures. There all the soul needs for its com- 
pletion is found. It is filled with light and 
inspiration, grace, and truth. Then, what 
pictures your thinking can paint, what sculp- 
tures your thought can chisel, what dreams 
of health and beauty you can weave, for you 
are giving expression of the God within 
you. 

Euskin caught the idea when he said: 
" Every right action and true thought sets 
the seal of its beauty on person and face." 
Even Confucius mirrored it when he said: 
"Exercise the mind with high contemplation 
and the body with gracious action, and so 
preserve the health of both." Epictetus saw 
it, tho as through a darkened glass, when he 
said: "Seek to converse in purity with your 
own pure mind and God. Purity of soul is 
best." John Milton affirmed it when he said : 
' * A mind not to be changed by place or time ; 
the mind is its own place, and in itself can 
make a heaven of hell, a hell of heaven. ' ' All 
are commentary on the Scriptures, which is 
man's guide from the plains to the heights, 
from the now to the by and by, from the old- 

[79] 



MIND, RELIGION AND HEALTH 

world disorder to the unity and harmony di- 
vine, and which declared, centuries ago, "As 
a man thinketh in his heart, so he is." "Let 
this mind be in you which was also in Christ 
Jesus." 



[80] 



II 



THE POWER OF THE SUBCON. 
SCIOUS SELF 



[81] 



For the good that I would do, I do not, out the evil which 
I would not, that I do. — New Testament Scriptures. 

I am come that ye might have life, and that ye might 
have it more abundantly. — New Testament Scriptures. 

Every man has in himself a continent of undiscovered char- 
acter. 
Happy is he who acts as the Columbus of his own soul. 

— Sir J. Stephen. 

One world is away and by far the largest to me and that is 
myself. 

— Walt Whitman. 



[82] 



II 



THE POWER OF THE SUBCON- 
SCIOUS SELF 

Psychology's revelation of the mind's comprehensive realm 
— Instances of the latest power of the subconscious — 
Our new physician, Dr. V. M. N.— How Christianity 
helps out — The nearness of the individual subcon- 
scious to the universal life — How men can block up or 
open the health channels. 

A thought is not only a fact, but a very 
serious fact. It has literal value in every 
possible and in all unforeseen ways. It is 
the most substantial thing with which our 
life has anything to do. There is no such 
thing as an idle thought. Every thought is 
an active, positive, influential something that 
creates commotion within the mind, good or 
ill, blessing or curse without. Few know of 
the tremendous power exerted by their 
thoughts. If we did, we would think them 
more carefully, express them more precisely, 
cultivate them more diligently, and use them 
more remedially. The within is always su- 
perior to the without. The one is the forma- 

[83] 



MIND, RELIGION AND HEALTH 

tive, the other the incidental. The external 
should be what the internal decrees. The cir- 
cumstantial — what the personal ordains. It 
is a sad perversion of the divine order when 
environment dominates the man. All educa- 
tion, culture, religion, are that the person, the 
living soul, becomes strong enough to dom- 
inate his fate. 

Viewpoint is everything. A gloomy mind 
means a gloomy world, however brightly the 
sun shines. A cheery mind fashions a cheery 
universe, tho the day be dark and dreary. A 
weak and troubled mind postulates an impos- 
sible resting-place. A strong mind demands 
a helpful rather than a hindering environ- 
ment and empowers both hand and foot to 
sweep obstacles out of the way. 

Dr. Matthews' helpful little book on "How 
to Keep Well" exclaims: "There are mental 
as well as physical causes of disease to be 
considered. Your thoughts are of vast im- 
portance. A large proportion of all diseases 
are due directly or indirectly to thoughts. 
You think, then you act. An effect follows 
your act, which is good or bad. Thoughts are 
always first. Acts are always second. Ef- 

[84] 



THE POWER OP THE SUBCONSCIOUS SELF 

fects are always third. Thoughts can pro- 
duce disease as readily as germs. A man 
thinks he must have certain things to drink. 
He acts by taking them. He gets congestion 
of the membrane which lines the kidneys as 
an effect. In time the congestion reaches a 
state of inflammation, and then the kidney 
tissue breaks down and wastes away. This 
is kidney disease produced from thoughts. 
This illustration applies to a long list of 
diseases, as real and fatal as those pro- 
duced by physical causes. Wrong think- 
ing produces wrong acting, and wrong 
acting produces disease in a multitude of 
ways." 

Why not say, then, that the mental attitude 
we take toward everything determines its 
effects upon us ? 

But what is the self that is well or ill. Who 
can say? It is as mysterious as is God. The 
Bible exclaims, " Great is the mystery of god- 
liness.'' But it declares also that we are 
fearfully and wonderfully made. The ma- 
jority of men make the self synonymous with 
the body. When we go home we will say to 
our friend, "I was at church to-night." Per- 

[85] 



MIND, EELIGION AND HEALTH 

haps we were. Or, we may have been a thou- 
sand miles away, visiting friends in a distant 
city, engaged in far-away occupations, or 
anticipating joys and sorrows we may never 
share tho a body called by our name, and that 
resembled us, sat in one of these pews, I 
thought I saw you here. But I saw only an 
intelligent-looking body. I must see your 
motives, your disposition, your loves and 
hates, your aspirations and longings and 
hopes before I can say I see you. 

How tall are you? How much do you 
weigh ? Six feet tall, you say, and weigh a hun- 
dred and fifty pounds ? Both of us are wrong. 
You can't measure the self by a foot rule, 
nor weigh it in iron scales. Every time you 
aspire, and hope, and love you escape the 
body and live in the heights and distances. 
To estimate you aright I must gather up all 
your hopes and aspirations and faiths and 
loves; and if you have been wise enough to 
reach up and lay hold of the Eternal I must 
weigh and measure the Eternal in order to 
estimate you. 

Others identify the self with the soul, but 
the problem is not simplified. The psychol- 

[86] 



THE POWER OF THE SUBCONSCIOUS SELE 

ogist brings in mind to estimate aright. But 
how deepens the mystery, for the mind is no 
longer the man's consciousness only. Its seat 
is no longer in the brain alone. It inhabits 
the entire body and has other residence be- 
sides. All psychologic discovery includes in 
the term mind all possible mental states. Its 
domain is extended into all psychic action. 
It includes the conscious, and because con- 
sciousness is an infinitesimal part of its con- 
tent it stretches forth unto all subconscious 
depths beside. 

All vital experience is lodged in subcon- 
sciousness. The conscious experience is lim- 
ited to the present. The sum total of expe- 
rience stretching over the ranges of the years 
is safely stored away in subconsciousness, but 
not beyond recall. In fact, it is this reserve 
force on which we draw for guidance that con- 
stitutes the worth of life. The real of our 
existence is never what we experience daily, 
hourly ; it is rather the residue constantly fil- 
tering through consciousness into the depths 
of being, making us the men and women that 
we are. All the little and great events of life 
are stored away in subconsciousness beyond 

[ B7 ] 



MIND, RELIGION AND HEALTH 

the reach of will, beyond the play of the de- 
sires, beyond the incidents and accidents of 
time. They are not influenced by conscious- 
ness, and will, and desire, but they constantly 
guide us, correct us, dominate us, lead us 
joyously in the paths of righteousness, else 
sorrowfully in the ways of sin. 

How discouraging that we can not retain 
the whole of the book we read yesterday. By 
to-morrow nine-tenths of it has escaped us. 
Yes, escaped us, but only passed down into 
the subconscious part, as influence, to 
strengthen instinct, to prompt intuition, to 
form habit, to determine character. 

So of our contact with the world or with 
truth. The passing conscious moment is triv- 
ial compared to what has passed through 
and down into reserve force to make strong 
for good or ill, to incite, prompt, decree, con- 
trol, inspire, or impede. 

We congratulate ourselves upon being rea 
sonable beings, upon thinking before we 
speak, reflecting before we act, investigating 
before we affirm. But that's exactly what we 
do not do. The wisest part of life is lived by 
instinct. AVe reach conclusions by intuition: 

[88] 



THE POWER OF THE SUBCONSCIOUS SELF 

we are ruled by habit. Character holds the 
helm and steers the ship. To say all this is 
to affirm that in the subconscious self resides 
the power, else we would have no power at 
all. Had a man only the cash he is conscious 
of in his pockets, he is weak indeed. It is his 
stored-away investments and the amount in 
the banks he can draw on in emergency that 
determine how rich he is. 

Herein is the power of habit. Sometimes 
it carries us our way; sometimes its way. 
Much of the excuse we offer for evil doing is 
that habit led us there. We had no power of 
inhibition. The horse ran away, and we sat 
in the carriage helpless and let him run. 
When the horse is running our way, let him 
go. The faster the better! But we should 
always hold the reins, and so firmly that he 
is never allowed to take the bit in his teeth. 
Habit's way should be our way, else it should 
be pulled up with a round turn. That sounds 
like the recommending of sudden volitional ac- 
tion, an experiment that will not always work, 
especially when we want it to. Better 
to keep correcting habit in the forming, little 
by little, and then it will express the real and 

[89] 



MIND, EELIGION AND HEALTH 

true self so accurately that our actions can be 
reckoned on in advance. 

Conscious action is always weak action and 
hampered. Unconscious action is strong and 
free. If in leaving your home to-morrow 
for your work you say I will improve my 
walk, thus consciously place your feet this 
way and that, you will not walk at all. The 
walking that spells advancement and carries 
you along must be unconscious to be strong, 
sure and swift. Your unconscious life must 
direct you. Your instincts rather than your 
reason must force your steps. 

The same with you, ladies, at the piano. 
Consciousness of notes and fingers kills the 
harmonies and prevents ail freedom of ac- 
tion. Unconscious acting is the soul speaking 
through keys and notes and fingers guided 
by intuition, and regulated by habit. 

We ministers know what a troublesome 
handicap consciousness is. One of the very 
simplest acts of his Sabbath ministrations 
is a witness. It is the repeating of that 
most simple, most beautiful, most familiar 
of all prayers, the Lord's Prayer. Many a 
minister will not repeat it. He is afraid to 

[90] 



THE POWER OF THE SUBCONSCIOUS SELF 

do so. He fears he will not say it right. 
Some have been known to write it out and 
read it, lest to shut out the world with the 
closed eyes is to shut out the precious words 
as well. Clergymen have been known to re- 
peat certain clauses of it, to leave out others, 
to get twisted generally, and end in confu- 
sion, to the dismay of their worshipful con- 
gregations, who can't imagine what's up. 
What is up? His sermon runs along 
smoothly enough. His own prayer is consist- 
ent, accurate, logical, helpful. In the other 
exercises he gives no evidence of paresis. 
Only this is up. Through fear of saying 
the Lord's Prayer wrongly he intrudes his 
consciousness. He won't let it say itself. He 
won't let subconsciousness caper. He is 
so anxious to say it right that he says it 
wrong. 

But alas! In the subconsciousness is the 
power of evil as well as the power of good. 
The apostle gives us some startling auto- 
biography just here. He would do the good, 
but evil creeps up into consciousness and 
holds him back. Instinctively his old dead 
nature that he thought himself rid of, that 

[91] 



MIND, RELIGION AND HEALTH 

his Christianized reason abhors, obtrudes it- 
self, and he finds conscious mind and volition, 
hands and feet, doing the very thing his rea- 
son condemns. Are we not all influenced as 
was he? Often it is the very height of our 
ideals, and in contrast the consciousness of 
a nature dominated by sense impressions and 
the lusts of the flesh that inspires the sad 
confession. 

You never catch the Divine Master speak- 
ing thus. He is never conscious of unrealized 
ideals, of struggling from the depths to the 
heights, of striving to attain and of being 
thwarted in the pursuit. His consciousness 
and subconsciousness were always at one. 
There was no trail of the serpent in His life. 
Thus could He safely challenge His enemies 
to accuse Him if they dare of sin. "Who 
shall deliver me?" cries Paul. "Who ac- 
cuseth Me?" cries Jesus. Christ's con- 
sciousness of God was so complete that it 
was perfect. Well may He be called the Per- 
fect Man. Paul is with us on the plains. 
Jesus was with God on the heights. You 
may question the Virgin birth. You may 
ask the how and the where of the incar- 

[92] 



THE POWER OF THE SUBCONSCIOUS SELF 

nation. But there He was, imperial, su- 
preme. Account for Him who can. The con- 
sciousness of Jesus is the satisfactory solu- 
tion of the problem that our dogmatism 
failed to reach. 

Herein is the secret of his all-powerful in- 
fluence that there seems to have been no 
break between His consciousness and His 
subconsciousness. That is why His influence 
has come down through all these centuries 
of time under the name of Christianity. We 
think of Christianity as a teaching of the 
Bible, as a moral code, as a bundle of heav- 
enly precepts, or as a high and happy state 
of civilization. Why not call it what it is? 
Christ's influence coming down through the 
years. That unique unity between what He 
was conscious of possessing and what He ac- 
tually had stored away in the subliminal 
depth of his life was the atonement behind 
whatever atonement He afterward achieved. 
There was no break between His conscious 
and His unconscious life. Paul felt the con- 
trast. We are martyrs to the contradiction. 
Upon this matter of influence, as upon that 
of evil and good, we can exclaim, "The 

[93] 



MIND, KELIGION AND HEALTH 

good I would I do not; the evil I would not 
that I do." 

We recognize the obligation to influence a 
person for good. It may be in the home 
among the children. It may be in our in- 
dustrial or social life. So we begin a repres- 
sion of ourselves all along the line. We 
weigh our words, count our acts, are careful 
of our thoughts. We pose, and are stilted 
and quite unnatural in that person's pres- 
ence. And we wonder why he is not in- 
fluenced when we've tried so hard. That's 
the trouble; we have tried so hard, and the 
harder we tried the weaker the influence. 
Conscious action is necessarily limited and 
weak. Self-consciousness is about the near- 
est thing to spiritual death that anywhere 
exists. Another reason for our failure is, 
doubtless, that the full force of our subcon- 
scious life was influencing the other way. 
Not only was our artificial self defeating our 
purpose, but our real self was defeating that 
purpose too. When shall we see that from 
the subconscious self all influence radiates, 
because there it is stored? Thus it is that 
in spite of us it is our unconscious influence 

[94] 



THE POWER OF THE SUBCONSCIOUS SELF 

that counts — the thing we do off guard. 
Our nature is always expressing itself. In- 
fluences steal out from it as do light-beams 
from the sun. 

All such reflection is merely illustrative 
of the power of the subconscious. It domi- 
nates situations. It corrects ills. It goes far 
as a remedial agency in preventing and 
curing disease. 

Dr. Schofield startles us by the statement 
that every doctor is in the presence of 
another and greater physician, "Dr. V. M. 
N.," a doctor trained in no human school, 
but divinely gifted to heal all varieties of 
disease and to repair every species of in- 
jury — the vis medicatrix naturae — in other 
words, the unconscious mind. 

"Every thoughtful practitioner," states 
Dr. Wilkinson, "will acknowledge that when 
his therapeutic reserves are exhausted, by far 
the most reliable consultant is the vis medi- 
catrix naturce. To ignore the fact that he 
has been in charge of the case for days, when 
we first approach with our mixtures and tab- 
loids, is at least a mistake in medical ethics." 
In another place, Dr. Schofield exclaims, 

[95] 



MIND, RELIGION AND HEALTH 

"The truth is that nervous diseases require 
far more careful, well-devised, and elaborate- 
ly carried-out treatment than any other ail- 
ment, because here Dr. V. M. N., himself is 
ill, and can not cooperate as in other diseases 
with the physician." 

But the curative power of the subconscious 
is enhanced mightily by Christianity. Hear 
Dr. Matthews again state, in his recommen- 
dation of right thinking as necessary to right 
acts and results : ' ' Christianity is the great- 
est teacher of right thinking, and its wonder- 
ful power to prevent disease is just begin- 
ning to be realized. That it is the greatest 
power in the world to prevent disease no 
doctor who has had practise and experience 
enough to know doubts. No one can realize 
better than a doctor what an amazingly large 
percentage of diseases result from immoral- 
ity, dissipation, and weak will-power, from 
ignorance, from unclean thinking and un- 
clean living — in short, from leading lives the 
Bible condemns on every page. Perhaps fifty 
per cent of all diseases is due directly or 
indirectly to these causes. Can Christianity 
prevent fifty per cent of the sickness that now 

[96] 



THE POWER OF THE SUBCONSCIOUS SELF 

prevails? I believe it can. But it must be 
directed to that end. Electricity is a great 
power. Applied one way it produces heat; 
in another way, light; in another it moves 
machinery; in another it transmits messages. 
So Christianity applied in one way civilizes 
and lifts up; in another way it purifies the 
heart ; in another it prevents disease. There 
will be a great awakening throughout the 
world when people realize that Christianity 
prevents disease and adds years to human 
life. It pays to be a Christian right here in 
this world, without any reference to a future 
wo rid.' ' 

Now we are prepared to catch the strong, 
rich word of Christ: "I am come that ye 
might have life and have it more abun- 
dantly." Back of all Christ's saving power 
is His unique ability as a revealer. He was 
the light of the world. He illumined the 
dark problems and cleared up the strange 
mysteries relating to God, eternity, man, and 
man's destiny. He showed our accessibility 
to the Infinite Power, the eternal life of God. 
He revealed eternal life's adaptability to us 
as a buoyant, uplifting divine force. 

[97] 



MIND, EELIGION AND HEALTH 

Even materialists recognize the presence 
of omnipotent power. Herbert Spencer as- 
serts that "we are in the presence of an Infi- 
nite Power which forms all things." Every- 
thing, even every atom of force in the 
universe, represents God's power. The stars 
shine by it. The flowers bloom by it. The 
tiny grass-blade grows by it. In nature it 
is a natural power, but no less divine. In 
mind it is a mental power, but no less divine. 
In the soul it is spiritual, there universally 
recognized as divine. It takes the name of 
the sphere and life to which we apply it. 

Our finite life is a part of the Infinite. It 
is ever correcting, expanding, and lifting us 
above our limitations. As the author of 
' ' Festus ' ' says : 

We live in deeds, not words. 
In thoughts, not breaths. 
In feelings, not in figures on a dial. 
We should count time by heart-throbs. 

He most lives who thinks most, feels the noblest, acts the 
best. 

Ealph Waldo Trine exclaims: "In the 
degree that you realize your oneness with 
this Infinite Spirit of Life and thus actualize 

[98] 



THE POWER OF THE SUBCONSCIOUS SELF 

your latent possibilities and powers, you will 
exchange disease for ease, inharmony for 
harmony, suffering and pain for abounding 
health and strength. And in the degree you 
realize this wholeness, this abounding health 
and strength in yourself will you be able to 
carry it to all with whom you come in contact, 
for health is contagious as well as disease.' ' 
The Eternal is the divine power in which 
time and all time's interests are set, as is 
the island in the sea; and if there be any 
little creeks and bays and inlets there, how- 
ever far up into the interior of the land they 
reach, the cleansing, health-producing flow 
of the ocean runs up into those indentures, 
giving them beauty and usefulness. We 
are in the Church; are we any the less in 
Brooklyn? We live in the city; live we any 
less truly in the State, the nation, the world? 
So are we in the midst of time; are we any 
the less in the midst of the eternal? As 
Paul said: "In Him we live and move and 
have our being." The eternal arms are un- 
derneath, not only holding us up, but the 
whole world besides. And oh! the joy of 
resting, not only upon the solid foundations 

[99] 



MIND, RELIGION AND HEALTH 

of nature, but upon that which is more solid 
still, and making the foundations of nature 
strong enough to support. 

Open then, friend, to the inflow of the Eter- 
nal. Don't dam up the channels. Bays and 
inlets human, as bays and inlets natural, be- 
come ill-smelling, miasmic, and an offense 
if we do. 

Men block the channels through doubt, 
gloom, and despair. Men keep out the inflow 
through fear, worry, and anger. Men lose 
sight of the rising tide through reliance on 
the senses. The majority of men lose the 
blessings of health, rest, and ease through 
self-reliance, self -consciousness, and a posi- 
tive tho unconscious determination not to let 
God in. But if all these human conditions 
shut out the inrush of the Eternal waters 
that bring cleansing, happiness, and life, 
thank God men can dig new channels of faith, 
hope, and love! And these are the most 
awarding endeavors, the most substantial 
and fruitful exertions man ever undertakes. 
Our curse is our reliance upon things, our 
identification with circumstances our con- 
sciousness of self and self's poor ability. 

[100] 



THE POWER OF THE SUBCONSCIOUS SELF 

Our blessing is in reliance upon the Eternal. 
And it is the subconscious self that is 
splendidly susceptible to the surrounding, 
near-by remedial power of God. That realm 
of the self not being under the rule and sway 
of the finite consciousness is in close touch 
with the invigorating purity of the Infinite 
Life. Let the precious God power in. Then 
is our natural effectiveness enhanced a 
hundredfold. If consciousness must assert 
itself that you know yourself to be a man, 
let it be encouraged in attachment to the 
Christ. Then it is that you willingly, cheer- 
fully, unreservedly make connections with 
the abundant life of God. And all the pre- 
cious depths of life become rich in spiritual 
reserve which buoys you up in emergency, 
makes the earth life a glad, sweet song and 
at the last floats the little boat of existence 
with its precious freight of experience, and 
with you, its lone but by no means lonely 
occupant, out of the inlet and bay across the 
bar, where Tennyson was to greet his pilot, 
into the harbor that is radiant with the 
nearer light of His face. 

[101] 



Ill 



THE POWER OF SUGGESTION 



[103 ] 



Jesus said , Get thee hence, Satan Then the 

devil leaveth him; and behold, angels came and ministered 
to him. — New Testament Scriptures. 

We may become gods, walking above the flesh. 

— Athanasius. 

The soul is form and doth the body make. 

— Edmund Spenser. 

Build thee more stately mansions, my soul! 
As the swift seasons roll! 
Leave thy low-vaulted post! 
Let each new temple nobler than the last, 
Shut thee from heaven with a dome more vast, 
Till thou at length art free, 

Leaving thine outgrown shell by life's unresting sea. 
— Oliver Wendell Holmes. 



[104] 



Ill 



THE POWER OF SUGGESTION 

Evil and sickness, as well as all possible good and health in 
the subconscious — The curative value of suggestion — 
The part reason plays — Superstition — Deceptive health- 
resort cures — The power of suggestion in heredity, envi- 
ronment, advertisement, political and social leadership — 
The natural hypnosis of sleep — Curing your child of 
fears and evil habits — Pre-natal suggestion — The 
world's greatest battle-field one where suggestions are 
weapons. 

If good only were stowed away in the 
depths of the subconscious self, all would be 
well; our instincts would be true, our intui- 
tions unerring, our habits correct, our en- 
tire life abounding in health and blessing. 
But, alas, evil is stored there, too, and con- 
sciousness of weakness and thoughts of 
sickness and pictures of obstacles and of all 
conceivable ills. The old-world disorder 
has wrought havoc with us. It caught us on 
its own plane and holds us prisoner, pound- 
ing us with blows, vexing us with friction, 
depressing us with gloom, beguiling us with 
deceits, and binding us with entanglements. 

[105] 



MIND, RELIGION AND HEALTH 

We had no right to be there tamper- 
ing with forbidden things. But we wanted 
experience and we got it — got it bad. We 
craved the fruit of all the trees save the tree 
of life, and they turned to apples of Sodom 
in our clutch. We touched and tasted and 
handled the pleasing things along all the 
avenues of sense-gratification, and received 
sorrow for our pains and dissatisfaction for 
our reward. 

What shall be the remedy for the abound- 
ing evil and the spreading sickness there? 
Thank God, there is a remedy at our hand, 
so simple, so strong, so rich that its curative 
force is difficult to realize and incredible to 
believe. It is the power of suggestion. How 
vague and unsubstantial the term sounds. 
But it is one of the most potent forces, so 
exclaims the psychologist, in existence. It 
will pull down evil and build up good within 
the soul more speedily and surely than all 
the remedial punishments of earth. It will 
transform character more effectively than 
could the thundering of Sinai. It will change 
the course of fate more suddenly and vio- 
lently than could all the shocks of doom. 

[106] 



THE POWER OF SUGGESTION 

Yes, it is mysterious and subtle, but very 
powerful withal, even tho it is only a hint 
to the soul as a stimulant, an incentive to 
action. 

Poor soul, cramped, crowded, supprest, 
impoverished, sick. It needs all the encour- 
agement it can get. Beside the evil instincts, 
wrong habits, sickening realizations that 
have sprouted there and drawn their 
nourishment from its precious soil, are now 
implanted rich, strong, pure thoughts, right- 
eous tendencies, inducements to health, en- 
couragements to victory. And the mysteri- 
ous thing about it all is that these will take 
root there when patiently and persistently 
introduced, and will spring up and choke out 
the weeds. 

Whether or not the remedial suggestions 
are successful depends upon whether we can 
get them into the life. Eeason is always 
there on guard. It is given us by God to 
guard the life from outside interference. It 
both keeps our emotions from running away 
with us and holds outside inducements in 
check. An external force must show itself 
reasonable to be admitted. All new ideas, 

[ 107 ] 



MIND, RELIGION AND HEALTH 

all strange suggestions, must be in keeping 
with reason's preconceived beliefs of right 
and good. In short, reason must be re- 
spected. The only alternative is to ignore it 
and demand that its hold upon the citadel 
be weakened. This is achieved if the person 
needing the help trusts the one offering the 
suggestion. If not, reason must be beguiled, 
and self-consciousness side-tracked. 

Such is achieved through hypnosis. 
There we have uttered the word that 
awakens criticism because so poorly under- 
stood. Its remedy is purely negative. It 
simply prepares the conditions for what fol- 
lows. It cures not. It only removes restric- 
tions. It makes the man irrational and 
unconscious, and relaxed and receptive 
enough for the putting into the deep-reaching 
inward parts the needed suggestion. But 
of the few difficult cases I have been instru- 
mental in helping through the introduction 
of these remedial principles, I have not seen 
one where hypnosis was needed had I the 
ability or desire to wield so powerful a force. 
Distrest souls are only too glad to will reason 
to step aside, that the curative suggestion 

[108] 



THE POWER OF SUGGESTION 

may come in. They relax cheerfully. Self- 
consciousness is laid by for the time being. 
The subconscious depths are presumably 
laid bare to receive the invigorating thoughts. 
Natural sleep, however, is one of the most 
promising conditions for the introduction of 
suggestion. 

So far we have spoken as tho suggestion 
were a rare force, and employed always 
remedially, and by the trained dispenser of 
health and good cheer. But the fact of the 
matter is that it is the most present, common- 
place truth in existence. Everything that ex- 
ists of any influence generates suggestion. 
Look at the mysteries by which we are sur- 
rounded. Whatever the mind can not com- 
prehend and attribute intelligible cause to 
exerts more suggestive force than the under- 
stood. The incomprehensible is a potent sug- 
gestive force over the average mind. We are 
all more or less sensitive to the mysterious. 
Imagination is aroused, fancy stirred, cre- 
dulity stimulated : Cartright truly exclaims : 

Fancy can save or kill; it hath closed up 
Wounds when the balsam could not, and without 
The aid of salves — to think hath been a cure. 

[109] 



MIND, RELIGION AND HEALTH 

The understood, the solved, soon lose in- 
terest for us. The charm of life is in the 
new of Me. Distance lends enchantment. 
Familiarity breeds contempt. Conceal your 
limitations from the vulgar throng if you 
would hold their respect. Eeveal them only 
to those who love you. They only can be 
trusted not to throw you down. It is be- 
cause the world's plumb-lines are not long 
enough to sound your depths that you have 
any influence over the world. So, too, has 
the world's mystery influence over its curi- 
ous, questioning children. The so-called 
worldly man is he whom the world has filled 
to the brim with suggestions. Its mystery 
awakens his curiosity and fascinates his soul, 
as do painted circus clowns make children 
laugh. 

Think of the superstitions the power of 
mystery awakens. In Egypt, flies by the 
scores and hundreds feast on the children's 
faces that are never washed, as do the dogs 
upon the refuse in the streets of Constanti- 
nople, which are never cleaned. These flies 
are allowed to eat out the children's eyes, 
inducing sores and blindness, because of su- 

[110] 



THE POWER OF SUGGESTION 

perstition that if they were brushed away 
the child would die. Why single out Egypt? 
Every country has many superstitions for 
its stock in trade. Every civilization, as well 
as every religion, holds its devotees through 
manifold customs and sanctions and tradi- 
tions that are grounded in mystery, and 
through which the light of reason never 
shines. Lessing says we are swayed by our 
superstitions even after we understand them. 

Now, it is this superstition that an age-long 
suggestion produces, that accounts for in- 
numerable cures at certain world centers, 
such as Lourdes, with its shrines, and altars, 
and charms, and numerous bones of saints, 
where ailing pilgrims leave a million and a 
half dollars every year. And what of cures 
by relics and idols in India, China, Africa, 
and in the cases of multitudes who touch the 
holy coat of Treves? And there are you, 
carrying a chestnut in your pocket or wear- 
ing a metal ring on a certain finger to ward 
off rheumatism. Have they virtue? Yes, 
just as much as your belief endows them 
with. 

And there are the devotees at the numer- 
[iii] 



MIND, RELIGION AND HEALTH 

cms continental spas, with their invigorating 
mineral waters and sulfur, soda, iron, and 
mud baths. Do the physicians in attendance 
at these fashionable centers really believe 
in the efficacy of these material agencies, or 
is the therapeutic power largely one of sug- 
gestion to the latent resourcefulness of the 
subconscious mind? All these mysterious 
symbols exert a tremendous suggestive 
power which the soul, crying dumbly for re- 
lief from its thraldom, accepts. And the 
moment the mind sees health in the ideal, 
that the priest or the charlatan assures the 
confiding soul is guaranteed by the charm, 
that moment the mind begins to create health 
in the real. To picture health mentally is to 
create health mentally. And what the mind 
creates will be surely and immediately ex- 
prest throughout the body. At first so faintly 
as to be unrealized, but afterward remedially, 
through persistence of application to the 
body's needs. 

Then there is the suggestive force of 
heredity. "We all carry much of that with us. 
We can trace back certain tendencies to 
father or mother, certain characteristics 

[112] 



THE POWER OF SUGGESTION 

back further still for generations into the dim 
past. Many make this force of heredity re- 
sponsible for the possession of bad habits, 
which consciousness of possession seems to 
paralyze all endeavors for reform. There 
is much erroneous thinking about this thing. 
Evil habits are not transmitted. No hered- 
ity has as much power actually as have we 
potentially. No man need remain for two 
consecutive hours in the clutch of moral 
heredity anyway. Only a weakened nerve 
condition is handed down, which condition 
can readily be overcome by strong sugges- 
tions and self-control. 

Then what about the constant stream of 
suggestions from environment, ever flowing 
into and leaving their impressions upon the 
conscious and subconscious states? Every- 
thing surrounding us exerts influence here. 
We constantly take on the influences of the 
situation by which we find ourselves sur- 
rounded. Is the sea voyage stormy, how up- 
set we also are! Is the ocean calm, how 
rested are we in consequence! Is the 
weather continuously disagreeable, we find it 
hard to keep our equilibrium; while sunny 

[113] 



MIND, RELIGION AND HEALTH 

skies and balmy south breezes make serene 
the soul. 

A few years ago in a certain part of Eng- 
land the weather was so continuously beastly 
— that's the term they used — that at last, 
wearying of looking at the barometers day 
after day, week in and week out, the entire 
inhabitants of a certain seaport town, in 
sheer disgust, gathered up their weather- 
glasses and dumped them into the old junk- 
shops. Both the weather and the barometers 
flooded the people with disagreeable sug- 
gestions. They could not do away with the 
weather, but they could with their barom- 
eters, that seemed to serve no better purpose 
than to accentuate their discontent. 

Just here is felt the force of advertise- 
ment. Any patent medicine, however worth- 
less, will make its advocate rich if he will 
only persist in advertising it. The dear 
public succumb in the long run. They can 
not stand up under the continuous force of 
his big-lettered suggestions. They rather 
enjoy being humbugged. What splendid 
advantage the big stores take of this 
weakness on our part! All they need do is 

[114] 



THE POWER OF SUGGESTION 

to keep offering suggestions of cheapness, or 
of tlie supposed worth and imagined useful- 
ness of their wares, and multitudinous inno- 
cent ones, whose sole interests the advertiser 
seems to have at heart, take hold of the 
tempting bait. 

Political and social leaders take advan- 
tage of their constituencies with large suc- 
cess just here. It is a relentless power of 
suggestion that they wield over their 
thoughtless followers. The term "boss" for 
the political leader is well coined?* He plies 
his vocation relentlessly. He works his 
clientage to the limit. 

The important consideration is, shall we 
take worthy advantage of this natural tend- 
ency by supplying the highest, truest, men- 
tal, moral, spiritual suggestion to supply 
the need? It is no small responsibility that 
the guardians of your life assume, the physi- 
cian, whether of the body or of the soul ; the 
father and mother in the home; the teacher 
in the school; the nurse in the hospital; all 
who influence weaker souls; all whose posi- 
tion it is to minister either preventively or 
remedially to the afflicted. 

[115] 



MIND, BELIGION AND HEALTH 

We said a while ago that the state of 
natural sleep was the most receptive time 
for sending suggestions into the child's life, 
or into the depths of an adult life, for that 
matter, whom you would help. Is your little 
one afraid of the dark, as so many little ones 
are ? Sit by his bedside for a few nights, and 
say to him with low, strong, hopeful, assur- 
ing word: "Do not fear the dark, my boy. 
There is nothing to harm you. God has given 
it to you to rest in, so that you will be strong 
and fresh for your work and play on the 
morrow. The darkness is your friend, not 
your enemy. Be a brave and heroic little 
man in the darkness as well as in the light." 

Is your boy or girl forming bad habits? 
Threat and punishment often awaken resent- 
ment and strengthen the very self-conscious- 
ness you should try to dethrone and get 
under and behind. How much easier, during 
sleep, calmly, lovingly to talk and think 
heroic remedies into the precious life! Is 
the tendency of the life toward intemperance, 
immorality, or some bad habit that will de- 
grade his manhood and ruin all your hopes? 
Give strong hints to the wide-awake self be- 

[116] 



THE POWER OF SUGGESTION 

hind the sleeping self — the self that is never 
more alert and interested and receptive than 
now that the check of self-consciousness is 
lifted. There you have a condition of 
natural hypnosis that invites your healthy 
ideals, your moral convictions, your optimis- 
tic thought in that life's behalf. In your 
thought and speech identify him with his 
latent manhood, his strongest self; remind 
him that the self he manifests each day is 
only his diseased and superficial self, and 
that your sympathetic help and all infinite 
power are helping him to victory. 

Eemember the mind begins to create in the 
actual what it sees in the ideal, and what it 
sees in the ideal is what you impart to it. 
You are invigorating the soul for action, and 
the sphere of that activity will be the body 
in which that soul resides. The soul is a 
good housekeeper. Its desire is always to 
keep the little tenement of its residence well 
furnished and in order. But the servant 
problem presses here as in other spheres. 
It needs to be given reliable information, the 
best courage, the strongest faith, the truest 
ideals, and assurances of victory. With such 

[ 117 ] 



MIND, RELIGION AND HEALTH 

loyal waiting maids as these, the soul will 
press forward unto all splendid achievement 
and righteousness. 

But what about the type of motherhood 
and fatherhood needed for the task? The 
flippant, dissipated, superficial rearer and 
governor of children will not suffice. It is 
not the words spoken into the listening still- 
ness of the child's life that solves the prob- 
lem. It is the affectionate heart-throb and 
soul-potency that count. It is the pure, true 
thought that is effective. It is the deepest 
mother-love that is the suggested force. 

Then, perhaps, more important still is 
that pre-natal power of influence that makes 
for good or ill, mental and moral strength 
or weakness, in proportion as the invisible 
mother-world holds not only a developing 
little life, but the most important God-given 
opportunity to mold that precious angel 
charge as she may. Here is the most fruit- 
ful and satisfactory source of mental, moral, 
and religious suggestion she will ever be able 
to embrace. Now it is that she needs a near- 
by world of high, rich, true thoughts and 
emotions to draw on. She has it in her power 

[118] 



THE POWER OF SUGGESTION 

to make that little life, while yet distinctly 
in her own sweet keeping, just the kind of a 
boy or girl in temperament, in mental endow- 
ment, in moral significance, that she may 
choose. 

We spoke incidentally of the trained nurse, 
so called, and her helpful hospital work. 
But, believe me, the day is not far off when 
to be a "trained" nurse she, as well as the 
physician that directs her, must know much 
of the psychic treatment of bodily ills. She 
can save life in an emergency by the power 
of health suggestions, even after her best 
manual skill fails. She can put new deter- 
mination into the flagging will, new courage 
into the weakening heart, new strength 
into the wavering spirit that if not called 
back to its responsibilities may slip away, 
unto a healthier, more spiritual body that it 
have more perfect medium of expression. 
We all know that good nursing is the indis- 
pensable something in sickness. But gcod 
nursing to be most efficient should work upon 
the sick one 's mind as truly as upon his body. 

Our meditation upon the power of sugges- 
tion can not be complete without mention of 

[119] 



MIND, RELIGION AND HEALTH 

the greatest source of powerful suggestion 
in existence — the greatest, the most power- 
ful because divine. It is the Bible. What 
a storehouse of the best suggestion ! Its pre- 
cepts stored away in the soul's depths be- 
come our truest safeguard against that men- 
tal and moral derangement that is ever 
expressing itself in bodily ills innumerable. 
And what is the Christianity of which we are 
all proud, and which the Bible so forcibly de- 
fines, but a stream of life-giving, divine sug- 
gestion making us strong and righteous, 
amidst the sinful tendencies and the evil 
suggestions of the years? 

The temptation of Jesus in the wilder- 
ness reveals a battle-ground of contend- 
ing forces along this line, and in the 
terms of our thinking. There they are, 
the entire world possibilities of evil on 
the one side, and the entire world possibili- 
ties of good on the other. And they fight 
back and forth until one or the other is van- 
quished. Talk of battle-fields! Waterloo, 
when Wellington was victorious and Na- 
poleon bit the dust, was momentous. And so 
were Austerlitz and Gettysburg, but insig- 
[ 120 ] 



THE POWER OF SUGGESTION 

nificant compared to the wilderness of Judea. 
That was the world's most famous battle- 
field, for there the world's most significant 
battle was fought. And weapons more subtle 
and powerful than rifles, bayonets, and Gat- 
ling guns held sway. They were the weapons 
of suggestion, weapons of intense thought 
and spirit power. 

u From the world forces of evil comes the 
thrust of suggestion, "If thou be the Son of 
God command that these stones be made 
bread." And then from that divine embod- 
iment of all good comes that counter- 
suggestion which parries the thrust, "It is 
written man shall not live by bread alone, but 
by every word that proceedeth out of the 
mouth of God. ' ' 

Baffled but still alert the challenge rings out 
from the pinnacle of the temple: "Cast thy- 
self down. His angels will hold thee up in 
their hands." But again the answer comes, 
"It is written that thou shalt not tempt the 
Lord thy God." Then is hurled forth a third 
suggestion, "All the kingdoms of the world 
for a moment's worship." And here repelled 
again, overborne and put completely to rout, 

[121] 



MIND, EELIGION AND HEALTH 

Satan retires from the conflict. And we read 
that God's angels come and minister with all 
heavenly suggestions unto Him, suggestions 
of strength, of joy, of a Father's satisfaction 
in a conquering Son, of opening heavens, of 
the "well done" of God. 

Had evil that day conquered good, there 
would have been, so far as human eye can 
detect, no Christianity for the world, no 
Savior of men, no 

Strong Son of God. Immortal love 

Whom we that have not seen thy face, 
By faith, and faith alone, embrace, 

Believing where we can not prove. 

Indeed the wilderness of Judea becomes 
the world's most momentous battle-field. In- 
deed, the weapons were the most powerful 
and dangerous that could be used. Indeed, 
Jesus is worthy of all honor as Master and 
Lord. 

Notice that Christ's weapon of conquest 
was the word of God. Three distinct times 
He unsheathes the sword of the Spirit and 
wields it to the death. It is written. It is 
written. It is written. That is the all-con- 

[122] 



THE POWER OF SUGGESTION 

quering suggestion that never fails. Take it 
into your heart, friend, that you may be 
strong. Let verses, paragraphs, chapters of 
such divine resourcefulness filter down into 
your subconscious self and take root there, 
and fill up as with good seed all the precious 
soil. You then will fight your battle with evil 
gallantly, and lead your environment captive 
and dominate the world. 



[123] 



IV 

THE POWER OF'AUTOSUGGES. 
TION 



[125] 



Ye shall know the truth and the truth shall make you 
free. — New Testament Scriptures. 

Lord increase our faith. — New Testament Scriptures. 

MaTce less thy body hence, ar.d more thy grace. 

— Shakespeare. 

He was uglier than he had any business to be. 

— BULWER LYTTON. 

The acrid humors breaking out all over the surface of 
man's life are only to be subdued by a gradual sweetening of 
the inward spirit. 

— Henry Drummond. 

Let us fold away our fears, 
And put by our foolish tears, 
And through all the coming years 
Just be glad. 

— James Whitcomb Eiley. 



[126] 



IV 



THE POWER OF AUTOSUGGESTION 

Its meaning — Inductive and deductive reasoning — Hudson's 
three statements — Autosuggestion in a hospital — Calling 
dying people back to health — The subconscious our 
faithful slave — How to apply autosuggestion — Three 
important cures — Christian Science's denial of nature 
and disease — Its cures all wrought by suggestion — The 
principles and responsibilities of motherhood. 

Those are the ideal conditions; the truth, 
the enjoyment of its freedom, and the in- 
crease of our faith. Best of all, they can 
become realizations to every child of God in 
all the world, producing health, joy, and 
abundance of good cheer. The trouble is, we 
only half live. Doubt has closed the cham- 
bers of the soul. Error has shut to the 
blinds. The sunlight of God's face can't 
stream in through the windows, and the life 
is conscious only of restrictions; the limita- 
tions of nature, the crampings of environ- 
ment, the permissions of reason, the hamper- 
ing tendencies of the world. But blest real- 

[127] 



MIND, RELIGION AND HEALTH 

ization when the soul sees that all these 
trammeling influences are lifeless conditions 
except when we endow them with vitality ; and 
that the eternal life of God is pressing us 
from within and from without, ready to im- 
part its richness and enlargement the mo- 
ment we express faith in His ability to bless. 
Goethe has given us the secret to all this pre- 
cious realization when he exclaims : 

Are you in earnest? Seize this very minute; 
What you can do, or dream, you can begin it. 
Boldness has genius, power, and magic in it. 
Only engage, and then the mind grows heated; 
Begin, and then the work will be completed. 

Exactly that is the encouragement psychol- 
ogy gives. Its revelations are amazing. It 
shows the realm of mind to be limitless ; its 
conscious and subconscious powers measure- 
less. Hudson makes three statements that 
are the basis of all remedial realization 
within the reach of every one ; ' ' that the sub- 
jective, or subconscious, mind is constantly 
susceptible to control by suggestion; that it 
is incapable of inductive reasoning ; and that 
it has control of all the functions, conditions, 
and sensations of the body." 

[128] 



THE POWER OF AUTOSUGGESTION 

This fact makes the man the absolute 
controller of his fate. His life can become 
exactly what he chooses. He can make it a 
dungeon filled with gloom, and the cells of 
the brain will generate that gloom, and send 
it coursing down through all the cells of the 
body in all possible realizations of sickness. 
Or he can make the life a palace beautiful, 
wherein health abounds, and the realizations 
of truth abide. 

This latter-day psychology forces upon us 
grave responsibility. All the processes of the 
subjective mind are deductive. You impart 
the premise from which its constructive work 
begins. You indicate the way it shall pro- 
ceed. You awaken its instincts that exercise 
themselves swiftly and unerringly to conclu- 
sions that will bless or curse the life that God 
hath placed in its keeping. 

What, then, shall be its content? You can , 
have it what you will. Impart to this resi- 
dential realm absurd ideas and false reason- 
ings, and you are laying up accumulations of 
misery that will later express themselves in 
hideous forms to haunt your peace. But give 
it the enlightenment of truth; stimulate it 

[129] 



MIND, RELIGION AND HEALTH 

with the assurances of faith ; invite the angels 
of joy and hope to be its guests, then will the 
precious residue be healthful, and all its crea- 
tive powers remedial of the body's ills. 

Man is then his own educator, his own 
moral and religious teacher, his own physi- 
cian. In no other sense than through the 
knowledge of the subtle relationship between 
the objective and subjective minds is it true 
that we are self-made men. The transmission 
of information by the objective mind to the 
subjective is what the psychologist calls auto- 
suggestion. It can negative all heterosugges- 
tion, coming from heredity, environment, and 
external minds, and becomes the soul's most 
reliable source of information. 

A soldier volunteer in the recent Spanish- 
American war lay sick with typhoid fever in 
a Southern hospital. The physician passing 
through the ward on his tour of inspection 
noticed his weakened condition and said to 
the nurse in attendance, "That man can't 
live." The young man overheard the re- 
mark, and with what remaining strength he 
had cried out, ' ' I will live ! ' ' The physician 's 
remark aroused his antagonism and impelled 

[130] 



THE POWER OF AUTOSUGGESTION 

an autosuggestion contradictory to the phy- 
sician's declaration. The determination to 
live started all the curative forces of his sub- 
conscious nature, and the ideal of life, "I will 
live ! 9 f crowded out the expectations of death. 
He did live. 

At no time is suggestion so powerful for 
life or death as when the patient is on this 
mysterious borderland. Even when the per- 
son is unconscious or delirious, the exprest 
suggestion of life or death on the part of an 
attendant falls not on deafened ears. The 
sicker the man, and the less conscious he is, 
the more awake and alert is the subconscious 
self. Then it is that the way is most open 
to suggestion. Then it is that the depths in 
which the curative power resides catch the 
convincing thought, and use it, sometimes 
with remarkable results. 

Remember that it is the faith, hope and 
courage of the subjective mind that are 
needed for all therapeutic purposes, for it 
is that mind which controls the functions and 
conditions of the body. Give to it, then, sug- 
gestions of health. Eemind it of its reserve 
power. Impart encouragements of conquest. 

[131] 



MIND, RELIGION AND HEALTH 

Inspire it with assurances of victory. Then 
order it to generate health and achieve life. 
You will be amazed at the willing service it 
will render, right along the line of your de- 
sire. It is glad to be your servant and recog- 
nize your right to command. Moreover, it 
awaits your initiative. That once given, it, 
strong in the confidence you have imparted, 
hastens with all speed to carry out your 
orders and achieve results. 

You will see the reasonableness of all this 
when you realize that you, as a conscious, rea- 
soning mind, are steering the life-craft. If, 
as many an unwise navigator before you has 
done, you allow yourself to become the crea- 
ture of circumstances and lose your reckon- 
ing, your craft drifts into the shoals, and your 
companion in misery can not rectify your 
errors. If you are hopeless and afraid, be- 
cause the fogs have shut out the light, your 
assistant can not find the harbor for you and 
guide you to safety. He is no navigator. He 
has no seamanship. He neither throws the 
lead for soundings, nor scans the compass 
and the weather-glass. His place is down be- 
low, keeping the fires going, keeping up the 

[132] 



THE POWER OF AUTOSUGGESTION 

steam, and listening for your signals, that he 
may know your desire and act accordingly. 
You are the responsible one. You must keep 
the ship, with its valuable cargo of life issues 
and experiences and healthful realizations, 
off the rocks. But, under your guidance and 
at your command, with what alacrity and en- 
durance will he struggle to save the ship! 
Let such illustration convince us of the rela- 
tion between the objective, the conscious, and 
the subjective, the subconscious, minds. 

Sleep, therefore, is the most favorable con- 
dition for the giving of commands and the im- 
parting of encouragement to the subconscious 
life that you would correct of evil habit, or 
make well when sick ; for in this state of nat- 
ural hypnosis the control of the conscious, 
commanding mind of the recipient is relaxed, 
and you become the suggester, whose wishes 
and authority are to be catried out. 

Such a quiescent condition is also admir- 
able if it be self-suggestion that be contem- 
plated. I mean that quiescent state just 
preceding sleep. We all have ideals for our- 
selves. In those ideals are pictured the kind 
of men and women we desire to be. Is there 

[133] 



MIND, RELIGION AND HEALTH 

some evil habit holding you in thraldom? 
Think it all out, the kind of a person you 
would become. Project that thought into 
your deeper self, which is shortly to be en- 
trusted with the watch-care of your destiny, 
when you yield up your consciousness in 
slumber; and just thinking desirously is the 
necessary projection. You will find in the 
morning that progress has been made toward 
the goal. Eepeat the experiment each night, 
and each new day will bring reward. 

Are you ill? Has the wear and tear of liv- 
ing got hold of your nerves? Has nervous- 
ness in some one of its multitudinous forms 
taken possession? Send thoughts of rest and 
health into the deeper realm of being. Your 
subconscious self will gladly receive them and 
bring its calm, strong resourcefulness into 
play in keeping with the hint, the indication 
that you give. That is autosuggestion. You 
have planted good seed in the soul. The re- 
medial results will be wonderful to contem- 
plate. All you need for belief in the reality 
of these healthful realizations is our present 
psychological knowledge that the subcon- 
scious mind is susceptible to control by sug- 

[134] 



THE POWER OF AUTOSUGGESTION 

gestion, especially autosuggestion. Its power 
over the functions and conditions of the body 
is the sufficient reason for believing it to be 
true. 

Let me emphasize persistence along this 
line. The value of frequent reiteration of a 
suggestion can not easily be estimated. Be- 
member, you are dealing spiritually rather 
than intellectually with yourself. Frequent 
repetition of a word, a sentence, a thought is 
veriest intellectual nonsense, but both wise 
and consistent spiritually. Take such a 
clause as this, "I am free," or as this, "I am 
God's child," or, again, "I shall sleep to- 
night"; they have no intellectual attractive- 
ness beyond the first mention of them, inas- 
much as the intellect is ever looking for new 
words and meanings. But to the subcon- 
scious, the soul nature, such a simple definite 
sentence, if it contain what we are desirous 
of realizing, is the welcomed sign-post point- 
ing to health, ease, and contentment. Fre- 
quent repeatings of some such simple, strong 
sentence is what makes the impression upon 
the life-depths. It is all forced endeavor at 
first, and for a considerable time perchance. 

[135] 



MIND, RELIGION AND HEALTH 

But after a while the oft-repeated suggestion 
lodged in those precious depths becomes not 
only an automatic force in subconsciousness, 
but in consciousness too. Then the remedial 
work is achieved. Then you rejoice in real- 
ization of the thing you need, for this reiter- 
ation of a suggestion means the development 
of any subjective activity that may be desired. 
A further advantage should be noted here. 
Write out or print in large letters upon a 
spacious card the ideal you want actualized 
in your life. Place it upon the wall of your 
silence chamber, or in some convenient place 
where you can sit, or lie in most easeful and 
relaxed position with the eye fixt upon it. Do 
not merely gaze upon the motto. Yield your- 
self up to it completely. Close the eyes, to shut 
out everything, that the thought embodied in 
that little sentence may suffuse your entire 
being. Even a half -hour each day is not too 
long for such communion. After a few days 
of such meditation, the suggestion becomes 
an ever-present thought-companion. The 
busy hours of the day will not obliterate it. 
The wakeful, otherwise depressing hours of 
the night will be cheerfully endured. 

[136] 



THE POWER OF AUTOSUGGESTION 

I have in mind many instances of remedy 
resulting from this kind of health treatment. 

I recall one whose life had been for years 
the prey of morbid fears, fears of sickness, of 
impending disaster, of losing friendships, of 
constant, irrational, indefinable happenings, 
who was cured thereof through the repeated 
contemplation of the large-lettered printed 
suggestion: "I have no fear. I am strong in 
the Lord.' ' 

I know of another person who had 
been for long the slave of passions, easily 
moved by lustful thought, readily swayed 
by sexual temptations, who was amazingly 
strengthened against them, even to a prof est 
emancipation from their control, through a 
week's daily contemplation of this strong 
motto: "I am God's child. I am pure. The 
Spirit shall rule me." Such affirmation 
means the denial of the animal selfhood, and 
brings the submerged spirit of the afflicted 
one up and into a spiritual realm, where 
amidst feasting on spiritual suggestion, and 
the inbreathing of a spiritual atmosphere the 
self finds precious substitute for the old car- 
nal realizations. 

[ 137 ] 



MIND, RELIGION AND HEALTH 

I recall a third person afflicted with awful 
insomnia who was cured through persistent 
contemplation of the printed suggestion, "I 
shall sleep to-night." This contemplation 
was, however, accompanied with the instruc- 
tion not to try consciously to sleep, but after 
ten minutes' meditation each afternoon, and 
again each evening, to retire for the night ab- 
solutely indifferent as to whether he would 
sleep or not. This passage of Scripture was, 
however, recommended, "I will meditate on 
Thee in the night-watches." He was urged 
to change his attitude toward his insomnia. 
He was commanded to regard it as an oppor- 
tunity of conscious quiet in which body and 
mind were being rested ; moreover, to regard 
it an occasion for sweetest thoughts of God's 
presence. 

Now what was the result? His very first 
night was spent in quietness rather than in 
feverish tossings and turnings, while his 
statement was, "I almost enjoyed my wake- 
fulness ; it was, at any rate, bearable for the 
first time in months." His second night's ex- 
perience showed the period of sleep doubled 
in duration. Within a week or ten days he 

[138 1 



THE POWER OF AUTOSUGGESTION 

was enjoying a normal night's slumber. Bet- 
ter still, he was enjoying God's rest-restoring 
presence both by night and day, 

Eepetition will establish faith in a thing 
without the presentation of real facts to the 
person's mind. In fact, how many of our 
ideas have no scientific basis! There is no 
careful rational grounds for them whatsoever. 
Yet there they are. They came to us from 
our surroundings, our traditional training, 
even from our own or another person's super- 
stitions, but what a powerful influence they 
exert upon our life ! 

Christian Science is a most emphatic illus- 
tration of this. Irrationality is rampant 
there ; scientific confusion supreme. What of 
it if they are so long as the power of sugges- 
tion holds sway? Notice the content of that 
suggestion. Denial of disease. Denial of na- 
ture. Denial of the integrity of mortal mind. 
But in spite of its bad psychology and its 
erroneous mentality, it cures. The power of 
suggestion is the solution. The afflicted soul 
gives up its reasoning faculty, and surrenders 
all its preconceived opinions, and convictions 
for its life's sake, and taking in the practi- 

[ 139 ] 



MIND, RELIGION AND HEALTH 

tioner's irrational suggestions, acts upon 
them. "You are not sick. You have no 
pain." "But," exclaims the afflicted one, "I 
am sick. I am conscious of the pain. " " You 
are not sick," reiterates the healer. "You 
only think you are. Stop thinking so. Cease 
encouraging the errors of mortal mind." The 
afflicted one obeys. The subconscious self 
catches the persistent suggestion. For ex- 
periment's sake, the person denies the reality 
of the disease and pain. The suggestion of 
the practitioner becomes autosuggestion. The 
patient thus becomes his own physician, and 
a cure results. Whether or not this is so de- 
pends upon whether or not the afflicted one 
cooperates with the denial of his ills. Where 
cures are not effected is where a strong men- 
tality can not deny that sensation of pain of 
which it is conscious. 

Such a one visited me last week, herself 
both patient and practitioner, with the state- 
ment that she, with a score of her Christian 
Science friends, was attending these services 
and learning of the psychology of the very 
treatment they were practising, yet which 
none of them before had understood. 

[HO] 



THE POWER OP AUTOSUGGESTION 

The best of it is, however, that such irra- 
tional denial is not necessary for a moment. 
Christian Science has stumbled upon a great 
health-producing principle with no more idea 
than the man in the moon how it got there. 
Nor does it know what it possesses, so far as 
its psychological content is concerned. Nor 
does it care. Fortunately, it does not have to. 
The law of suggestion operates so quickly, 
and mightily, and successfully, and always in 
spite of scientific precision, and the demands 
of reason, or even its presence, that Christian 
Science claims, and justly, the restoration of 
health ; and the subconscious self, which cares 
no more for reason and science than does 
Christian Science itself, obeys the suggestion, 
does the necessary thing, and restores the 
harmony of the deranged life. 

Let me repeat, however, that such denial of 
sickness and pain of nature, as well as of 
the skilled physician's aid; of scientific pre- 
cision, and reason's logical processes are not 
necessary to effect curative results. God's 
healing ministry is ever at our door to be 
drawn on ad infinitum whenever we will. De- 
nial of facts achieves nothing, save that it is a 

[141] 



MIND, RELIGION AND HEALTH 

short-cut method to the very dethronement of 
the reason that all remedial suggestion 
needs to be operative. It must always be slid 
into the life surreptitiously. Its very nature 
demands that reason be caught off guard; 
thus sleep, or hypnosis, or volitional relaxa- 
tion to get itself in past reason's police con- 
trol. In the last analysis and so far as re- 
sults go, what matter, then, whether reason 
be denied, or acknowledged and beguiled from 
its post of duty, else thrown out bodily as 
for the time being detrimental to the life's 
best interests? 

But it is the solemn responsibility that I 
want especially to impress, for each life to 
guard its deposits, and safeguard its invest- 
ments, and store away wisely in the safe-de- 
posit vaults of the subconscious self. "We all 
exert an influence upon one another and our- 
selves so far-reaching that only eternity will 
be able to reveal its full power. 

We have said that the creative powers of 
the subconscious mind are measureless. They 
have no limit, yet discovered, save one ; name- 
ly, the stimulus which spurs it to activity. 
Here we come upon distinctively religious 

[142] 



THE POWEE OF AUTOSUGGESTION 

ground, for faith is that stimulus. Christian 
faith is the subjective mind's strongest reli- 
ance. A weak and faltering faith diminishes 
its activity in all remedial directions. In- 
crease your faith, and its activity has become 
accelerated marvelously. Faith that you are 
God's child, faith in Christ's saving truth, 
faith in your Heavenly Father's interest in 
your welfare are equipment for which there 
is no equivalent in all the universe. Such is 
dynamic power that removes restrictions, lifts 
existence from the earth-plane to spiritual 
heights, and accomplishes realizations of en- 
largement that empower the soul for conquest 
in all realms of experience. To be a Chris- 
tian is God's greatest demand and life's su- 
preme requirement. 

I would say here in detail what I touched 
upon in the preceding chapter concerning pre- 
natal influence. Would that every maiden in 
the land might read it. We often hear it 
said that there are more women than men in 
our churches. The same is, I presume, true 
of the kingdom. Sad day, indeed, when it 
ceases to be true for both, for therein is 
the saving hope for both. It is shocking 

[143] 



MIND, RELIGION AND HEALTH 

perversion of a God-given order when 
womankind prefers the frivolity of the world 
to the sobering graces of religion. Manhood 
stands for strength and reason; but woman- 
hood for enthusiasm and emotion, which, if 
reenforced by Christianity, conquers the 
world. You young ladies, through your in- 
fluence in the homes of the nation as wives 
and mothers, are the most potent factors in 
the world's civilization. Are you being pre- 
pared for these responsibilities which in the 
providence of God will come to you sooner 
or later? The sphere of your grandest use- 
fulness will be in the training of the young. 
When the All-Father puts a little new life 
into your keeping He has crowned you with 
His choicest blessing, for they tell me that 
the joys of motherhood are the world's di- 
vines t delights. In that glad day will you 
have a wealth of mental, moral, and spiritual 
suggestion to impart? Mother's thought and 
precept go farther, and sink deeper, than 
father's example and command. And before 
that little life emerges into the glad, sad 
world of things, while yet it is all your pre- 
cious own, before its attention is shared by 

[ 144 ] 



THE POWER OF AUTOSUGGESTION 

many another's influence and care, do you 
feel competent to impart to its tiny develop- 
ing life those sweet graces of the true, the 
beautiful, the good? It will be that child's 
right to have the best God-sanctioned heritage 
in existence. But it can have no heritage that 
you yourself do not possess. It can dwell in 
no paradise that you do not inhabit. Let not 
its angel lineaments be overmarked with 
motherly frivolity and indifference. Let not 
its divine life be seared through the influence 
of a constitutionally weak, mentally de- 
praved, morally corrupt womanhood that 
thinks of child-bearing as accident, and child- 
nurture as a perversion and restriction of 
freedom. Every individual is witness to the 
vitalizing power of love. But in all the uni- 
verse of mortals no being is so susceptible to 
Christian motherly affection as the unborn 
child of her care. 

Why not realize, all of us, the responsibil- 
ity to live in a thought-world of sunshine, 
purity, and love? And if you carry about 
with you the conviction that God is lifting 
upon you the light of His face, that light will 
be deflected nowhere save into your mortal 

[145] 



MIND, RELIGION AND HEALTH 

mind, producing cheer and purity and all the 
sweet graces of the Spirit. We shall realize 
sooner or later that every thought the mind 
entertains passes into influence of some kind 
upon the body. And every living cell 
throughout the entire human frame responds 
in sickness or in health, in blessing or in 
curse, to the impression the mind imparts. 

Let there be many windows in your soul, 

That all the glory of the universe 

May beautify it. Not the narrow pane 

Of one poor creed can catch the radiant rays 

That shine from countless sources. Tear away 

The blinds of superstition; let the light 

Pour through fair windows, broad as truth itself 

And high as heaven. Tune your ear 

To all the wordless music of the stars 

And to the voice of nature, and your heart 

Shall turn to truth and goodness as the plant 

Turns to the sun. A thousand unseen hands 

Reach down to help you to their peace-crowned heights, 

And all the forces of the firmament 

Shall fortify your strength. Be not afraid 

To thrust aside half truths and grasp the whole. 



[146] 



V 



THE ALL-POWER OF THE UNL 
VERSAL LIFE 



[147] 



In the day that God created man, in the likeness of God 
created He him, — Old Testament Scriptures. 

God is spirit and they that worship Him must worship 
Him in spirit and in truth. — New Testament Scriptures. 

God, I thinJ: thy thoughts after thee. 

— Johann Kepler. 

So nigh the great warm heart of God, you almost seem 
to hear it heat. 

— James Eussell Lowell. 

Give me, God, to sing this thought, 

Belief in plan of Thee enclosed in Time and Space, 

Health, Peace, Salvation, Universal, 

Is it a dream? 

Nay, but the lack of it the dream, 

And failing it, life's love and wealth a dream, 

And all the world a dream. 

— Walt Whitman. 



[148] 



THE ALL-POWER OF THE UNI- 
VERSAL LIFE 

Whence comes the curative force of the subconscious? — The 
universal mind in nature and the individual man — Man 
in God's image, and God in man's — The perfect unity 
between the conscious and subconscious natures of Jesus 
— Need of a new theology of a Christological nature — 
Man both chaos and cosmos — Remedial Christianity in 
Christian Science — New Thought upon the stage with- 
out as well as within the Church. 

We have said a good deal lately about the 
objective and subjective minds characteristic 
of the individual, also of the relations between 
them. The one you remember is that which 
reasons inductively, investigates, differen- 
tiates, selects, classifies. The other cares 
nothing for these exercises, but works deduct- 
ively. It receives whatever thought you give, 
as well as all impressions coming from its 
environment, its heredity, its own or other 
minds, and works swiftly and accurately 
to the conclusion in keeping with the sugges- 
tion. Add to this knowledge that other, of its 
creative and recreative control of all bodily 

[149] 



MIND, KELIGION AND HEALTH 

functions and conditions , and you will real- 
ize the tremendous possibilities within our 
keeping. 

But what is this curative force of the indi- 
vidual subjective mind? What the nature of 
this mysterious realm ! What the character of 
this soil which holds such latent richness that 
it sprouts quickly good seed, truth thoughts, 
health tendencies, when such are imparted to 
its care f The secret of it all is this : that it 
is the same subjective mind which is at work 
throughout the universe, expressing itself in 
nature everywhere, imparting life to its mul- 
titudinous forms, the flower of the field, ' ' the 
primrose by the river's brink," the budding 
trees, the springing grass, the rolling sea- 
waves, the bounding river, the falling rain, 
the shining stars, the existence of animal and 
vegetable, and all conceivable natural forms. 
It gives life to ourselves also, enabling the 
eye to see, the ear to hear, the heart to beat, 
the mind to think, all the functions of the 
body to abide in health and do their work; 
all the phenomena of the universe to be mani- 
fest in strength and beauty and truth. The 
universal mind is the creative force through- 

[150] 



THE ALL-POWER OF THE UNIVERSAL LIFE 

out nature, ever gathering up the waste 
materials that nothing be lost, revitaliz- 
ing, reorganizing, constantly making all 
things new. Wherever we find creative 
power at work we are in the presence of the 
power of the universal subjective mind, 
whether it be working on the large scale in 
the cosmos or in the miniature realm of the 
individual. 

Aristotle said the state is the man writ 
large. Plato said nature is the macrocosm, 
the individual the microcosm. We would be 
bolder still and declare that the individual is 
the universe writ small. This is surely true 
so far as the control of things being given 
up to the creative power of the subjective 
mind is concerned; for our individual sub- 
jective mind should be conceived of as our 
personal share in the universal mind. 

The likeness of God in which man was 
created implies all this. What different in- 
terpretations have been given to that declara- 
tion ! We hardly know what it means. But 
we are sure it implies a gracious divine equip- 
ment that differentiates us from the lower 
animal creation. Speaking religiously, it 
[ 151 ] 



MIND, RELIGION AND HEALTH 

means a soul was imparted, divine character- 
istics inbreathed, a receptivity to the incom- 
ing of the Creator's life produced, that we 
reflect His truth, that in all the future of ex- 
istence spirit with spirit might meet and 
commune, that man might be God's child. 

But all through the ages God has been 
created in man's likeness, and always in keep- 
ing with the ignorance or intelligence of the 
human creating mind. We moderns, with all 
our enlightenment, find it difficult to conceive of 
Him as other than a large man upon a throne, 
and far away, because our mean idea of our- 
selves will not permit the conception of unity 
and friendliness God desires us to hold. 

The Bible encourages this anthropomorphic 
idea. It refers to Him as guiding us with His 
hand, protecting with His arm, hearing 
with His ear, seeing with His eye, inclining 
toward us with His heart or body. When the 
mind seeks to give up this finite idea, it often 
takes refuge in pantheism, and renounces His 
personality. 

Then think of the creedal conceptions of 
deity, the passions, for instance, that Gal- 
vanism has endowed Him with, relentless, 

[152] 



THE ALL-POWER OF THE UNIVERSAL LIFE 

revenging, eternally punishing the unfortu- 
nate, unrepenting soul. 

Now, in the last analysis, whether we create 
God in our likeness, or think of ourselves as 
created in His, this new psychologic revela- 
tion of the power of the subjective mind 
helps out. There can not be anything crea- 
tive and remedial in the finite that is not con- 
ceived of as resident also in the infinite. And 
the creative power of the universal mind, 
since science has discovered similar power in 
the individual mind, must be the fulness of 
that lesser manifestation which results from 
the individual's creation in God's likeness. 

What consciousness of power does such 
conviction give. The marvelous intelligence 
underlying the whole creation is inherent in 
every one of nature's manifestations, and 
preeminently inherent in ourselves. Every 
advance in science consists in discovering 
new intricacies in and between the atoms that 
make up this magnificent universal order, 
which need only to be recognized to be 
brought into practical use. Divine intelli- 
gence crops out everywhere. The entire life 
principle is charged with it. 

[153] 



MIND, RELIGION AND HEALTH 

How came our earth, with all its teeming 
life, into existence? Our planet's history 
stands first an incandescent nebula spread 
over vast infinitudes of space. Then it con- 
denses into a central sun surrounded with 
glowing planets in all stages of development, 
each evolved from that plastic primordial 
matter. Then follow untold millennia of slow 
geological formation, and the upspringing of 
all forms of vegetable and animal life, until 
through a never-ceasing, never-hurrying, ma- 
jestic forward movement creation is fitted for 
man's residence. Then he appears, a spark 
of intelligence out of the infinite light, born 
with equipment that enables him to cooperate 
with God in carrying out the divine designs 
into all truthful and beautiful realizations. 

Jesus postulated it all when He said, "God 
is Spirit/ J The writer of Genesis said the 
same when he exclaimed, "In the beginning 
God." That wonderful description of crea- 
tion which follows the sublime declaration 
may not be scientific, but it is true neverthe- 
less, simply, strongly, beautifully true, be- 
cause it ascribes it all to God, It shows con- 
cisely that all visible things must have their 

[154] 



THE ALL-POWER OF THE UNIVERSAL LIFE 

origin in God, who is spirit, with intelligence, 
its supreme characteristic — an intelligence 
filled with thought-images. Every one is an 
ideal pattern to be worked out in some 
created thing. No other occupation for spirit 
can be conceived than the production of 
thought-images, prior to its manifestation in 
matter. These thought-images or ideas are 
what Plato of old referred to in his theory 
of ideas when he mentions them as infinite 
models which God contemplates and actively 
directs unto the creation of all finite order 
and beauty. 

All nature, then, is pervaded with ideas of 
the good, the beautiful, the true. And for 
animate nature it is an ideal of health, har- 
mony, wholeness. The animal existence real- 
izes this much more universally than the hu- 
man. They enjoy as man does not. They are 
at one with inward and outward conditions. 
The universal life is admirably tho not fully 
embodied there. Why should man, the high- 
est expression of this life, be so out of sorts 
in every department of his nature? Well, be- 
cause of both actual and ideal considerations. 
He is made in God's image. God's very be- 

[155] 



MIND, RELIGION AND HEALTH 

ing, an infinite actuality is the idea that is to 
be worked out in him. Hear the sublime com- 
mand, "Be ye perfect as your Father in 
heaven is perfect/ ' What a contract has God 
upon His hands! What an infinite underta- 
king has man ! 

Then when you realize the odds against 
which the struggle must be waged! What 
separates humanity from the life universal, 
with all its rich wholeness, is volition. Be- 
cause in God's image, he is endowed with 
power of choice. That is the great divisional 
force which makes for realization of selfhood, 
but alas ! also for independence. All the uni- 
verse of God is his to share, all the resource- 
fulness of nature his to claim. He draws 
upon it all, each moment of his living, appro- 
priates all natural blessings, and when he 
can, he puts a wall around it and calls it his. 
His selfishness, his incessant striving, make 
everything wrong. Bound to bend everything 
to himself, he encounters obstacles, blunders 
into difficulties, endures friction, experiences 
manifold ills — all this in the vain attempt to 
be independent, foolishly thinking that inde- 
pendence is strength. But he can't embody 

[156] 



THE ALL-POWER OP THE UNIVERSAL LIFE 

all the centrifugal forces. He must be played 
upon by the centripetal forces too. He must, 
like the star, be held in his orbit. He must 
respect the all-comprehensive law of compen- 
sation. 

Let us hope that he, after seeing the f ruit- 
lessness and emptiness of such low striving, 
learns his lesson and fits into the plan of God. 
Now, the very equipment, that superb voli- 
tional power which served him ill in separa- 
ting him from the all-power of God, shall 
serve him well in enabling him to make the 
necessary connections with the infinite sup- 
ply. He fits himself into the divine plan, he 
chooses life. God's creative power is a rec- 
reative power too, ready and glad to enter 
into every little human receptive doorway. 
Man's whole being may be made whole and 
harmonious and at ease. The very will power 
that seemed to be his curse will prove his 
blessing now. It puts him in touch with that 
boundless storehouse of life and good we call 
nature. He has within his grasp the key to 
all its treasures. His mental ability is that 
key. Whatsoever he asks for, in faith believ- 
ing, he shall receive. For nature is not dead 

[157] 



MIND, RELIGION AND HEALTH 

uniformity of law, but all alive with creative 
and curative life-power, the life-power of the 
infinite God. 

To do this we must picture the universal 
mind as the ideal of all we could wish it to 
be, both to ourselves and all the great world 
of mortals. Accompanying this must be the 
strong desire to reproduce this ideal, however 
imperfectly, in our life. Then can we cheer- 
fully contemplate this divine remedial life- 
force as our ever-present friend, furnishing 
us with all good, guarding us from all selfish 
excesses, guiding us unto all beneficence and 
enrichment of experience. 

How splendidly the life of Christ looms up 
out of the distance of the years amidst such 
contemplation! Well may He be called the 
ideal man ! You keep within rational bounds 
when you also call Him the perfect man. Just 
as it is impossible for the artist to conceive 
of Him as other than of beautiful counte- 
nance, Jewish rather than Grecian tho He 
was, so of His life — strong of body and never 
ill; pure of soul and never for an instant of 
impure thought; powerful in his convictions, 
thinking and speaking accurately, truthfully; 

[158] 



THE ALL-POWEE OF THE UNIVERSAL LIFE 

always at one with the divine life principle, 
and in harmony with God. Thus He was 
neither thinker nor student. He never sat at 
the feet of the learned Gamaliel — nor did He 
need to do so. On the other hand, He con- 
founded the rabbis, and at the inconspicuous 
age of twelve seems to have been able to hold 
His own with priests in the temple. A pre- 
cocious child, exclaims the world! Yes, as- 
suredly that, and along all lines. Nature 
flashes some genius into the youth both 
through the creative universal and the crea- 
tive individual intelligence, and a Shake- 
speare becomes eminent in dramatic art, a 
Mozart in music, a Eaffael in painting and a 
Michelangelo in sculpture, but Christ's genius 
was preeminently spiritual, and was the great 
constitutional center of his life. Mentally, it 
was intuition, the very comprehending vision 
of truth. Morally, it was perfect divine rec- 
titude in thought and act. Spiritually His 
life was completely en rapport with God. 
And so intimately familiar was He with the 
infinite mind that he was conscious of no in- 
congruity of thought in ascribing to God all 
love and calling Him Father. No wonder He 

[159] 



MIND, RELIGION AND HEALTH 

called Himself the way, the truth, the life. 
Man needs no more perfect guide into the best 
living here or to the eternal life that is sup- 
posed to lie beyond the stars. 

I spoke recently of the perfect atonement 
between the conscious and subconscious 
minds of Jesus, claiming it was back of any 
subsequent atonement He achieved. A min- 
isterial friend, noticing the statement, stated 
that he preferred to think of Christ's power 
having its source in God rather than in His 
own subconscious life. It was my friend's 
kindly criticism that gave rise to this sermon, 
to show that even in us the subjective mind is 
a part of the universal subjective mind in 
which all creative and remedial power dwells. 
If true of us imperfect men, it is preem- 
inently true of Jesus. Consciously and un- 
consciously He was full of spirit, full of the 
divine creative and curative power that could 
manifest itself even in the calling of the dead 
to life. 

I think there will have to be some new the- 
ology written of a Christological nature — a 
theology that grounds itself m less mechan- 
ical views of incarnation than that of the vir- 

[160] 



THE ALL-POWER OF THE UNIVERSAL LIFE 

gin birth, and in truer more comprehensive 
theory of atonement than any yet formu- 
lated. Isn't it in our zeal for formulation 
that all our trouble lies ? Is there not always 
danger in striving to put any eternal truth 
into a finite concept, danger of missing the 
point you seek to express ? Truth is too sub- 
tle and elusive to be caged in human speech. 
Better see it in the large, tho vaguely. Bet- 
ter follow humbly in its shining trail. Better 
just show the student who desires to know, 
how he can let it into his life than strive after 
satisfactory explanation or to express it cut 
and dried in formula. 

Be content, then, to let Jesus remain 
largely inexplicable, unless you catch His 
self -revealing simplicity. See Him as the 
ideal man, because all necessary example of 
what we unideal men should pattern after. 
Be sure He was no less practical for being 
ideal. How He lived our life ! How He was 
identified with our experiences! How He 
carried health, forgiveness, redemption and 
God's good cheer into homes and lives! 
You notice I put health first, because He put 
it first. It looks as tho He intended it should 

[1611 



MIND, RELIGION AND HEALTH 

always be kept first. He seems to have been 
so anxious to banish human abnormal restric- 
tions and free the life of all unnecessary 
entanglements that He was friendly to all hu- 
man ills in whatever department of the indi- 
vidual nature they might be. 

The truth underlying it all is that the indi- 
vidual is intended to be a cosmos as truly as 
is the universe. And tho it seems a misinter- 
pretation of God's thought to say so, yet I 
believe it true that He is more anxious that 
the individual universe be complete and 
healthy and harmonious through and through 
than the external universe. Is it not true that 
the life of man can reflect His glory as 
the universe can not? It is an intelligent, 
affectionate, volitional homage the individual 
life can give. The universe is only man's 
home. The limitless soul of man is God's 
home. His inconspicuous body is designated 
His temple beautiful. Why not, then, a 
healthful, cheerful, pure, and righteous man 
as God's chief concern? Thus the latent 
health-producing possibilities of power within 
His life. Thus also the God-created, health- 
producing universe without. 

[162] 



THE ALL-POWER OF THE UNIVERSAL LIFE 

But alas, how alarming a chaos is man, 
spirit, mind, heart, and body sick, ill with 
error, superstition, selfishness, and what we 
mortals call disease, restricted, crowded, sup- 
prest with a polluting, narrowing environ- 
ment that never wearies of sending worry 
into the mind and sickness into the body, and 
keeps the renovating light of God's counte- 
nance crowded out ! 

That is why Christianity is here, a living, 
reconstructive reality, to show us the way of 
God. And, remember, it is unto the Church's 
keeping that Christianity is given. We of the 
Church are appointed to propel it into all the 
abodes of men as a curative saving force. 
But if the light within thee be darkness ; if the 
salt hath lost its savor, this is why the 
hope of the Church is not in conserving its 
ecclesiastical order, its creedal tenets, the 
sanctity of its sacred rites, but in missionary 
endeavor, first, midst, and last. When the 
Church loses this evangelizing zeal, it loses 
its vitality, ceases to be fruit-bearing, and 
like the barren fig-tree, becomes a cumberer 
of the ground. 

A strange phenomenon has arisen lately. 

[163] 



MIND, RELIGION AND HEALTH 

It is that Christianity has sprung up, and is 
flourishing outside the Church. Xot creedal, 
not doctrinal, not fully Biblical, but practi- 
cal, helpful, remedial, nevertheless. I re- 
fer to multitudinous, so-called, Xew Thought 
classes that are claiming attention. A 
weak name for a strong reality! They at 
least endeavor to put man in possession of 
himself bodily, mentally, and succeed. They 
even make him acquainted with the remedial 
power of God for heart and spirit, too ; quite 
unscientific, as is Christian Science, also; 
quite partially Scriptural. 

But they win the troubled diseased masses 
whom the Church has failed to hold because 
it was more intent upon bolstering up an 
ecclesiastical institution than in redeeming 
men, redeeming them with a full, rich, jDresent 
redemption for every department of their 
natures. 

So eminent an observer as Dr. Newman 
Smyth notes this condition and deplores it in 
his recent book "The Passing Protestant- 
ism.' ' "The Protestant churches," he ex- 
claims, "are not maintaining their influence 
over considerable areas of thought. It is not 

[164] 



THE ALL-POWER OF THE UNIVERSAL LIFE 

simply that worldliness and unbelief are 
coming in ; but much religion is withdrawing 
from the churches. In almost any com- 
munity there may be found considerable num- 
bers of people who are not in their habits of 
mind irreligious nor without faith in their 
hearts, but they belong to no church, confess 
no creed, and rarely attend public worship. 
They may seek after new cults, or remain con- 
tent with feeling themselves to be religious 
in general, with no beliefs in particular. 
There is a kind of religious literature not 
generally known among our church-member- 
ship, seldom recognized by theologians, but 
to be found in the book-stores and having 
large sales, a literature somewhat mystical, 
quietistic and spiritual, but neither churchly 
nor very distinctively Christian. 

"The growth and spread of this kind of 
literature outside the domain of the Church is 
a noteworthy phenomenon of the times in 
which we live. The older mysticism, the 
former quietism, flourished within the 
Church. Now it springs up largely outside 
the churches and beyond their creeds.' ' 

And even the stage is vying with the 

[165] 



MIND, RELIGION AND HEALTH 

Church along this line. Within a few years 
many plays have been staged taking advan- 
tage of this new psychologic revelation of the 
curative power in the subjective self. It 
seems to have found attractive embodiment, 
indeed, in that play, "The Servant in the 
House/ ' which is, perhaps the most as- 
tounding conception ever staged, for we are 
at first shocked to find that servant in the 
house pictured in quite unmistakable terms 
as Jesus Christ. But how He cleanses the 
house wherein He is a servant! How His 
silent influence is made to radiate, transform- 
ing truth-convictions into a bishop's life on 
the one side and into a tramp's life on 
the other, until their lives are devoted 
through that Christ presence in the house to 
the true redemption of humanity ! 

I have found one of the most startling rev- 
elations of my ministerial life in the trans- 
formed personalities of two social friends, a 
husband and wife, both brought up in the 
Church, but both not consciously helped 
thereby. Nevertheless, to-day they stand with 
truth-filled hearts, God-illumined minds, and 
joyous faces, and with a deep affection for 

[166] 






¥ 



THE ALL-POWER OF THE UNIVERSAL LIFE 

Jesus Christ. But it all came from sources 
outside the Church. Not through the thea- 
ter; do not mistake the source. The theater is 
nine-tenths demoralizing, and the whole ten 
worldly and mercenary. It teaches some- 
times a moral lesson, but it never recreates a 
life, nor imparts truth, unto the reconstruc- 
tion of character, nor leads a soul to God. 
But the pity of it that men and women find 
not in the Church the power they crave for 
living, but feel constrained to seek it through 
outside means. The Church is the God- ap- 
pointed way of worship, tho we should not 
be so prejudiced as to say that man can not 
worship God save in the Church. 

Jesus taught us differently centuries ago. 
Neither on this mountain nor at Jerusalem — 
where the temple stood — is His word to the 
Samaritan woman, but they that worship God 
must worship Him in spirit and in truth. 
There was that outcast soul journeying day 
after day to Jacob's well for the water to 
quench her thirst. And there sat the stranger 
on the well-curb who offered her the water 
of life that would spring up within her unto 
life eternal. That and the accompanying 

t 167 ] 



MIND, RELIGION AND HEALTH 

word upon what constituted worship are the 
revelations the Church must introduce to all 
the world. Such worship wherever engaged 
in, tho the Christian Church is naturally the 
soul's trysting-place, opens all the avenues 
of the life to the incoming tides of the spirit 
that cleanse, pardon, illumine, and revitalize 
the life. 



[168] 



VI 



DEMANDING HEALTH 



[169] 



All things whatsoever ye pray and ask for, believe that ye 
hath received them, and ye shall receive them. — New Testa- 
ment Scriptures. 

Yea manhood hath a wider span and larger principle of life 

than man. 
For soul inherits all that soul would dare; 

— James Bus sell Lowell. 

Self -reverence, self -knowledge, self-control — these three alone 
lead life to sovereign power. 

— Tennyson. 

Who is the true man? He who does the truth and never 
holds a principle on which he is not prepared in any hour to 
act and in any hour risk the consequences of holding it. 

— Carlyle. 

Man needs the ideal even more than he needs bread. The 
ideal is the bread of the soul. 

— Edwin Markham. 



[170] 



VI 



DEMANDING HEALTH 

Scholarship and faith — Scriptural encouragement in de- 
manding health — The marvels of faith — Our right as 
God's children to enjoy God's health-giving spirit as 
much as all other forms of nature — Afraid to demand — 
Everything making incessant demands on us — Sugges- 
tion 's power over the universal mind — Getting what you 
want — Every thought-ideal a magnet that draws intelli- 
gence, moral life, and physical health. 

A remarkable statement is that word of 
Jesus, "All things whatsoever ye pray and 
ask for believe that ye hath received them and 
ye shall receive them. ' ' But we are indebted 
for it to the Christian scholars who in revi- 
sing the New Testament tucked the assuring 
word into the margin of their manuscript. 
Verily, scholarship reveals more than it con- 
ceals. How alarmed we were a few years ago 
that revising the Scriptures meant explaining 
them away; exploding their mysteries, im- 
pairing their genius, invalidating their force. 
To the unenlightened mind form and force are 
closely allied, as also is mystery and igno- 

[171] 



MIND, EELIGION AND HEALTH 

ranee. Only intelligence sees form to restrict 
force, enlightenment to conserve mystery. 
Sharpened faculty and education achieve 
that, and discover much more mysterious and 
latent energy in living truth than ignorant 
minds steeped in formal and mechanical con- 
clusions dream exist. The Scriptures are 
living truth, in which resides a quickening 
spirit. Blest scholarship, that uncovers 
both the truth that lives and the spirit that 
quickens to the realization of men. Inves- 
tigation never explains anything away worth 
retaining. Science is never the enemy of 
truth. If it breaks up the formal and tears 
down the superstitious, it is only that it may 
reveal facts that were before concealed. 

That is why scholarship and science are 
friendly to faith. Discovering its vitality, 
they herald it to the world. As the substance 
of the thing hoped for, the evidence of the 
thing not seen, faith was well worth possess- 
ing. But when the scholars flash their 
scrutiny upon it nothing short of personal 
assurance and spiritual conviction can ex- 
press its realistic traits. Thus the revisers 
translate that ancient passage in the most 

[172] 



DEMANDING HEALTH 



vital terms conceivable when they affirm that 
faith is the assurance of the thing hoped for, 
the conviction of the thing not seen. There 
also, in the passage before us, they enhance 
the vitality and realism of faith in making the 
reality asked for identical with its posses- 
sion. Faith is not only asking but believing 
that you have received. Only such assured, 
convinced souls can expect to receive. Do 
you not see why the conviction of having 
already received is represented as implied in 
the asking, rather than with the realization of 
the receiving which is to be ours in the fu- 
ture? There's the secret of the entire 
problem. 

Yet how simple to the trusting soul. You 
are asking God. That explains it all. You 
have complied with the conditions that put 
His infinite power at your disposal. Every 
faculty of that divine creating and recreating 
personality, mind, will and heart, are in per- 
fect accord and yours to command. Only be 
reverent and as simple as a little child and 
all things are yours, so Jesus said. 

Yes, I know, it is too good to be true. Too 
easy to be appreciated. Thus the same finite 

[173] 



MIND, RELIGION AND HEALTH 

thought that conceives of God as far away 
and inaccessible seems to delight to think of 
Him as demanding constant sacrifice and un- 
ceasing supplication; and even then bestow- 
ing His blessings grudgingly, and calmly and 
coldly waiting for some better day than now. 
Such description comes dangerously near de- 
scribing our faith. No wonder mountains 
are never moved into the midst of the sea. 
No wonder we get no comfort out of our 
religion. No wonder our sorrows are never 
eradicated, our sicknesses never healed. We 
not only have no faith, but, sadder still, we 
have not yet found out what faith is. We 
ask. How zealously we ask. But the noise 
we are all the while making by the asking 
prevents us from being still long enough to 
know that He is God. We believe He is able 
to bless. But no thanks to us for even that 
poor compliment to the all-loving, all-power- 
ful God. It can hardly be counted virtue on 
our part, for it was not deliberately acquired. 
We were brought up that way. We may go 
so far as to believe He will bless us in His 
own good time and if our request be in keep- 
ing with His will. 

[ 174 } 



DEMANDING HEALTH 



But believe me Lord Tennyson would 
never have given us that immortal outburst 
concerning prayer had he been so feebly 
inspired : 

More things are wrought by prayer than this world dreams of, 
Therefore let thy prayers rise like a fountain for me night 

and day, 
For what are men better than sheep or goats 
That nourish a blind life within the brain, 
If, knowing God they lift not hands of prayer 
Both for themselves and those who call them friend. 
For so the whole round earth is every way 
Bound by gold chains about the feet of God. 

Nor would Sir Thomas Moore have ex- 
claimed, 

As down in the sunless retreats of the ocean, 
Sweet flowers are springing no mortal can see, 
So deep in my soul the still prayer of devotion, 
Unheard by the world, rises silent to Thee. 

Nor would our Lord have said : 

Ask and ye shall receive. 

Nor would the Apostle Paul have written : 

Pray without ceasing. 

All these spell intimacy, assurance, and 
spiritual daring that are sublime. 

So timorous are we lest we claim too much. 
And all the while our false sense of propriety, 

[175] 



MIND, KELIGION AND HEALTH 

and our timorous attitude, erroneously named 
reverence, are nothing more positive than 
lack of assurance in the thing we ask and 
hope for, nothing better than lack of con- 
fidence in both the God prayed to and the 
reality unseen. Our many peradventures 
hedge us in and fence God out. Ask till 
doomsday, but you ask amiss. Believe till 
doomsday that God will bless, and you believe 
amiss. Not until you ask, believing you have 
received, shall you receive. Otherwise you 
have no faith. 

You must see why this is. Faith is walk- 
ing in the dark, trusting where you can not 
see, taking the leap into the distance. God 
forgive me. Faith is none of these adven- 
tures. It only appears to savor of the dark- 
ness, the unseeing, the launching forth upon 
the vague and distant path. Bather is it 
divinest light and truest vision, and setting 
our feet firmly upon a safe and near-by way. 
All this because it is blest, positive God- 
given assurance and conviction. It is just 
taking hold of God. It is just appropriating 
His remedial power for your crying need. It 
is just applying His infinite resources, which 

[ 176 ] 



DEMANDING HEALTH 



are also your infinite resources, to your spir- 
itual and physical ills. 

The trouble is we are too timorous and 
faint-hearted to make demands upon God in 
line with our crying needs. This trouble is 
based on a deeper trouble still. It is that 
we have no realistic conviction that He is our 
Father and that we are His children. If we 
had, there would be more intimacy and confi- 
dence between us. 

If children stood aloof from their human 
fathers as do we from God, the household 
would be a cold, lonely, unfilial, unfatherly 
abode in very truth. When a child holds such 
distant relationship, it breaks the parents' 
hearts. And when the father or mother fails 
in the affection and care they should bestow 
the child's face becomes hard and sorrowful. 

No wonder that, as children of God, we 
have no cheer in our faces and joy in our 
hearts. The divine fatherhood has no posi- 
tive and helpful meaning for us at all. We 
repeat it in the creeds. We read it in the 
Bible. We, parrot-like, let it glide off the 
tongue. But, alas ! we have neither intelligent 
conception of the glad relationship nor emo- 

1 177 J 



MIND, KELIGION AND HEALTH 

tional appreciation of the help and uplift of 
His fatherly presence. 

But see how the Bible is all the while 
calmly, persistently assuring us of His eager- 
ness to give us all good gifts. In Christ's 
official utterance, the Sermon on the Mount, 
He exclaims : " Ask, and it shall be given you ; 
seek ye and ye shall find; knock and it shall 
be opened unto you. For every one that 
asketh receiveth, and he that seeketh findeth, 
and to him that knocketh the door shall be 
opened. What man is there of you whom if 
his son ask bread will he give him a stone, 
or if he ask a fish will he give him a serpent ? 
If ye then being evil know how to give good 
gifts unto your children, how much more will 
your father which is in heaven give good gifts 
to them that ask him. ' ' 

In Luke's portrayal of this same incident 
there is something of importance added; 
namely, encouragement to demand of God so 
persistently refusal on God's part is abso- 
lutely out of the question. "Which of you 
shall have a friend and shall go to him at 
midnight and say unto him, i Friend, lend me 
three loaves, for a friend of mine in his jour- 

[178] 



DEMANDING HEALTH 



ney has come to me and I have nothing to set 
before him,' and he from within shall answer 
and say, ' Trouble me not; the door is now 
shut and my children are with me in bed. I 
can not rise and give thee.' I say unto thee 
he will not rise and give him because he is 
his friend, yet because of his importunity he 
will rise and give him as many as he 
needeth. ' ' Notice the Master is talking about 
physical necessities, loaves of bread. And in 
the first quotation it is not stated what we 
are to ask and seek for. But it is intimated 
through the use of the natural terms, egg and 
fish, that it is natural necessities that the 
Heavenly Father will give. And even tho, 
as in Luke, it be the giving of His Spirit that 
is designated, who shall say it is not the spirit 
of health and good cheer that the Spirit of 
God imparts ? 

Let nature teach thee how and what God 
gives. How confidently the trees are making 
demands on God these beautiful sunny days. 
As also the grass and flowers and the ivy 
climbing up the side of the church where we 
are worshiping. Then, too, the animal crea- 
tion, that it live and enjoy His health-giving 

[179] 



MIND, RELIGION AND HEALTH 

spirit. And how satisfactory is God's re- 
sponse. 

Am I trivial, mentioning these common- 
place growths? Well, then, hear Jesus say, 
"Behold the fowls of the air: they sow not, 
neither do they reap; yet their heavenly 
Father f eedeth them. Are ye not better than 
they? Consider the lilies of the field, how 
they grow; yet not even Solomon in all his 
glory was arrayed like one of these. Where- 
fore, if God so clothe the grass of the field 
which to-day is and to-morrow is cast into the 
oven, shall He not much more clothe you, 
ye of little faith?' ' Ah, beloved ! we have not 
begun to put God to the test to which He is, 
both in the Bible and in nature, inviting us. 
We are so humble, you know, and sinful 
withal. Yes, that is it. And our theology 
has near driven us to distraction through the 
emphasis placed on the negative side of 
things. It is so ponderous and pompous and 
opinionated. 

Our churches have followed theology to the 
forgetfulness of Scripture, and proclaimed 
conviction of sin instead of the converting, 
revitalizing power of the Gospel, so that it is 

[180} 



DEMANDING HEALTH 



no wonder the churches are empty and losing 
their hold on the masses. But the time will 
come when it will be counted a sin to think 
of God as a hard taskmaster instead of the 
loving Father that He is. The day is not far 
off when the greatest sin will be to think of 
yourself as a sinner. Once let the God Jesus 
has revealed come in, He will drive out every 
vestige of the sin that is lurking in your 
consciousness and impart the consciousness 
of His presence, in which is nothing but 
blessing for thy life. Cease thinking of 
yourself. Think of God. He is the Father 
that thinks nothing but good of thee, and 
places at thy disposal the most complete life 
equipment conceivable to take the place of 
thy ills. Demand health of God for whatever 
department of thy nature thou seest to be 
sick. Health will come running in to crowd 
out sickness and make thy life its dwelling- 
place. 

We refuse to demand. Our modesty pre- 
vents, we say. But our external affairs are 
not so modest by half. Everything that exists 
makes constant demand on us. And our in- 
herent politeness prevents resentment. Bet- 

[181] 



MIND, RELIGION AND HEALTH 

ter to speak the truth and say that it is our 
mean opinion of ourselves that bids us yield. 
We dare neither resist powerful intrusions, 
nor make worthy demands of the universe to 
give upbuilding substitutes. No mistake 
about it, we are a sorry lot. 

Everything, I say, makes demand on us. 
There is heredity. Never a week but what 
some sick soul offers it as an excuse for its 
ills. But, sir, you know, I inherited this 
weakness. Well, then, I answer, in the name 
of God, overcome it and be strong. Every 
one of us has the power. The weakest soul 
in existence can be stronger than heredity, so 
far as inherited moral and physical weakness 
goes. 

Then there is environment, a poor, dead 
condition, until we vitalize it by identifying 
our sympathetic personality therewith. Yet 
what a successful demand it makes. 

Then there is disease, demanding enter- 
tainment of us, and the moment its bleared 
face looks in at the window we are more 
prone to fall under its discouraging influence 
than to stand up defiantly, and in the name of 
the living God command it to be gone. 

[182] 



DEMANDING HEALTH 



And there are the ravages of time, seeking 
opportunity to age us before our work is 
done. We oftener yield than resist, because 
too actually lazy often to put up a good 
square fight. The earth is full of men and 
women that age, as well as become sick, be- 
fore they should. Yet how assiduously these 
indolent souls rush, as did Ponce de Leon to 
the everglades of Florida, or some other sup- 
posed health resort, to find the fountain of 
youth. They forget that it is within, but 
quite sealed up there, full of stagnant water, 
because they are too negligent to draw on it 
for refreshment and health. 

All this is what we mean by saying that 
everything makes demands on us; good 
things, as opportunity, duty, external suffer- 
ing and poverty. And how faithfully we re- 
spond in sympathy and charity, responsibil- 
ity and ceaseless endeavor. 

But, alas! bad things knock at the door, 
too — bad if allowed to become a dominating 
power — heredity, circumstances, business, so- 
ciety, domesticity, time's ravages, age, sick- 
ness, death. And we let them in, and tho 
offering faint protest, vacate the throne for 

[183] 



MIND, RELIGION AND HEALTH 

them to usurp it, forgetting all the while that 
we have a duty to ourselves, a duty to rise 
up and claim our sovereignty as a child of 
God. 

Let us assert ourselves, our plain, every- 
day, commonplace selves. There is royal 
blood in us, commonplace tho we be. We are 
every one of us children of the King. You 
wouldn't think so to see us scouting around 
in the back alleys, subsisting upon the gar- 
bage, like so many self-confest prodigals, 
filling our lives with the husks that the 
swine eat. 

The sad thing about it all is that "the 
Father/' whose loving eye follows us, is ever 
urging us to assert ourselves against these 
demoralizing influences. His power is within 
us, latent there. His encouragements about 
us pressing on all sides. Through the within 
power and the without we can, if we will, be 
strong enough to separate ourselves from the 
fears, worries, sorrows and sicknesses of the 
friction-filled earth plain. Easier, however, 
instead of living on the level and fighting to 
win, to live upon the plain just above that of 
the old earth ills, where in the place of the 

[184] 



DEMANDING HEALTH 



world's friction and grief and that conscious- 
ness of weakness that sooner or later leads to 
discouragement and despair we possess the 
consciousness of God's presence, which em- 
powers for the enjoyment of all ease and rest 
and peace. 

We have been speaking religiously in all 
that has been said. Let us express the same 
in psychologic terms. So much we have made 
of the power of suggestion, the ability to put 
cheer ideals and health thoughts into the sub- 
conscious depths where remedial powers are 
waiting to lend their aid to these strong 
suggestions unto all blest realizations. Re- 
member this individual power is only the 
manifestation of that universal power that 
creates and recreates all natural forms which 
are crowded to the brim with the divine 
life vigor, else it could not create health 
in us. 

Now for the culminating thought; namely, 
that we can suggest to the universal creative 
mind without, as to the creative universal 
mind within, our need, and the thought ideal 
that will satisfy that need. Then God will 
do the rest. The creative mind will furnish 



[i* 



MIND, RELIGION AND HEALTH 

all the remedial power needed and desired 
to make that thought ideal real to the con- 
scious life. 

The Scriptures bid us reach this conclusion 
in simpler speech, asserting that whatsoever 
we ask, believing we have received, we shall 
receive. Because God is constantly striving 
to make all things new. The moment we co- 
operate with God in such splendid achieve- 
ment that moment we receive. Why? you 
ask. Because we have, through our God con- 
sciousness, risen to a higher plane than that 
of nature, even to the absolute, which is not 
conditioned by time and space, or any adverse 
contingencies whatsoever. That is why ask- 
ing is receiving. We have become laborers 
together with God. We have climbed up into 
the realm of God's good will. 

You know what the nature of the magnet is. 
How it draws the steel filings to itself until 
they cling there as if claiming affinity with 
that attracting magnetized steel. Thought is 
the most magnetic power in all existence. 
God's sympathetic atmosphere carries it over 
the continents and across the seas. It leaps 
across all distances. It penetrates all fast- 

[186] 



DEMANDING HEALTH 



nesses. It claims its own midst all restricted 
circumstances. It is an all-powerful thought 
propulsion, hence travels faster than light- 
ning's speed. 

That thought ideal of your need intensified 
by your desire is a spiritual magnet that at- 
tracts the realities you crave. Is it intelli- 
gence you demand? Is your mind sluggish! 
Is it difficult to concentrate your attention on 
the work you do, the book you read, the prob- 
lem you solve ? Make your demand. Concen- 
trate it in the intense ideal you send out into 
the universal reality. It is the strong, sharp- 
ened, comprehensive intelligence you would 
possess. The universe, which is full of intelli- 
gence, will serve you. That sent-out thought 
becomes a very center of attraction that 
draws to itself the intelligence you demand. 
Believe that the asking is the receiving, and 
you shall receive, because you have asked of 
God. 

Is it moral strength you want? Are the 
temptations upon the plane of your daily liv- 
ing stronger than are you? Reverse the con- 
ditions. Become more assertive than the evil 
pulling you down. Launch your moral 

[187] 



MIND, RELIGION AND HEALTH 

thought ideal out into the silence where God 
is. Believe you have received because you 
have asked, and you shall receive, because you 
ask of God, who, Jesus tells us, is more will- 
ing to give good gifts to His children than 
is earthly parent, who never gives a serpent 
for a fish, or a scorpion for an egg, or 
a stone for bread. Will not He who fur- 
nishes the lilies of the field, and the fowls 
of the air with all needed food, much more 
furnish you with the spirit needed to 
make you morally whole? ye of little 
faith. 

So of health. The universe is full of it be- 
cause charged with the life of God. Demand 
it, and you will receive it, for that is faith. 
It is your due as God's best creation, as your 
Father's trusting, needy child. The trouble 
with us is we do not feel at home in our 
Father's presence. We do not realize that we 
are spirits in potentiality as Infinite as is God. 
Our consciousness needs to be enlarged and 
heightened sufficiently to claim our privilege 
to live in an infinite thought world of cheer, 
purity and confidence in the All Father that 
all is well. How beautifully has Browning, 

[188] 



DEMANDING HEALTH 



theologian, religionist and poet all in one, ex- 
prest this idea : 

For what is Infinite must be a home, 

A shelter for the meanest life, 
Where it is free to reach its greatest growth, 

Far from the reach of strife. 
We share in what is Infinite, 'tis ours; 

For we and it alike are Thine. 
What I enjoy, great God, by right of Thee 

Is more than doubly mine. 

Strange, isn't it, that the Church has 
through all the centuries put the far-away 
interests first, and made the hardest easiest 
to attain ? It has even taught that eternal life 
may be had for the asking, becoming a pres- 
ent consciousness to the individual. It has 
done well. The Master said, "Seek first the 
kingdom of God and all these things shall be 
added unto you." The Church has put the 
emphasis in the right place, I say, but it has 
left the other things that should be added 
to take care of themselves. It has not claimed 
its own for its redeemed constituency. It has 
not made the easier, nearer demand, so con- 
tented has it been in realizing the harder and 
more remote. Christ never neglected man's 

[189] 



MIND, RELIGION AND HEALTH 

most immediate interests, but made the whole 
man well, distributing physical as well as 
spiritual ease whenever the opportunity 
occurred. 

Catch the hint. Follow where He leads and 
dispense physical, moral and spiritual good 
cheer everywhere. 






[190] 



VII 

REALIZING HEALTH 



[191] 



In Rim we live and move and have our being. — New Tes- 
tament SCEIPTUKES. 

The Eternal God is thy refuge and underneath are the 
everlasting arms. — Old Testament Scriptures. 

Of all the teachings that which presents a far-distant God 
is nearest to absurdity. Either there is none or He is nearer 
to every one than our nearest consciousness of self. 

— George Macdonald. 

Oh, the little birds sang east, and the little birds sang west, 
And I smiled to thbik God's greatness flowed around our 

incompleteness, 
Bawid our restlessness, His rest. 

— Mrs. Browning. 



[192] 



VII 

REALIZING HEALTH 

The new outlook upon life — Living daily in the presence of 
God — The new optimism and what it accomplishes in 
terms of health — Living in everything else except God — 
The self-assertion that dare demand for itself all good, 
and command the departure of all evil and disease — A 
present versus an unknown and absentee God — Does 
commanding good to come, and evil to go, really workf 
— Some instances of such working in alcoholism, im- 
morality, obsession, dread of disease, hysteria. 

We are standing on advanced ground 
these days. But only because we have en- 
tered into that consciousness where we dare 
claim our rights as children of God. We no 
longer hedge ourselves about with the self- 
imposed conditions of peradventures and if s, 
even the if of His will. Knowing that will, 
and desirous that it should be done on earth 
as in heaven, we bend every faculty of the 
soul to its realization. We used to bear our 
ills patiently enough, believing "that tribula- 
tion worketh patience and patience experi- 
ence and experience hope, and that hope 
maketh not ashamed." We believe it no less 

[193] 



MIND, RELIGION AND HEALTH 

in asserting ourselves against tribulation's 
control. But we demand grace enough to 
bear our ills patiently, and have an experi- 
ence in which His presence is reflected, and 
a hope that so savors at times of blest reali- 
zation that it is kept healthy and strong. 

So of sympathy. If deliverance from our 
ills makes us so self-contained that we sym- 
pathize no longer with another's misfortune, 
better no deliverance at all. True, sympathy 
could not be but for the immense dark back- 
ground of personal suffering that evolves 
it into existence. But that the life picture 
be worth the artist's skill the individual soul 
must stand out from that background in 
clear, strong lines. Otherwise, it is fore- 
ground. The divine power is needed that 
the man emerge therefrom and stand forth 
strong enough both to sympathize with those 
whose individualities are lost in the dense 
darkness of the background, and to help for- 
ward those who are struggling to the front. 

Fear not that you will lose an iota of £he 
sanctifying benefit of patience, or the ex- 
hilaration of hope, or the softening influence 
of sympathy, or the richness of experience 

[194] 



REALIZING HEALTH 



through deliverance from tribulation and the 
sweet consciousness of resting in the invig- 
orating health-realized life of God. At the 
top of the mountain you have all you 
possest on the plains, or at any stage of 
the upward climb, and an unsurpassed view 
besides. Spiritual life never minimizes man- 
hood. Every incoming tide of the Spirit in- 
creases quantitatively and qualitatively 
manhood's worth. 

You see, we are simply emphasizing a new 
approach to life. We have caught a nearer 
vision of God. We have felt the thrill of a 
more present relationship with the All Father 
than we ever dreamed we could have this 
side of the stars. All that we are now 
realizing we were content to hold in abey- 
ance until as disembodied spirits we reached 
that far-off realm where the wicked cease 
from troubling and the weary are at rest. 
But precious revelation that we are to-day 
as much the children of God as we ever will 
be; that He loves us as fondly as He ever 
can; that time and space are not hampering 
conditions to the incoming of His eternal 
life vigor, and that altho it does not yet 

[195] 



MIND, EELIGION AND HEALTH 

appear what we shall be, nevertheless that 
He is as interested in filling this flesh-and- 
blood body of ours with health as He will be 
in any spirit body we may inhabit in the far- 
away eternities. 

Having such conviction, how can we think 
of Him longer as an unknown God? We used 
to be as ignorant of His nearness and help- 
fulness as were those Athenians to whom 
Paul spoke. Yes, we were religious. So 
were they. We erected our altars, formu- 
lated our beliefs, offered our sacrifices, 
prayed our prayers. But how far away He 
was! A majestic being upon a throne, as 
cold as majestic; having mercy where He 
would have mercy, condemning where He 
chose. We tried to please Him, sought out 
His laws, attempted compliance with His 
commandments, and hoped, often against 
hope, that somehow, through the merits of 
Jesus, we would be saved. But it was 
mechanical, the spirit in us was heavy, the 
face expressionless, and with an awful sense 
of loneliness in the heart. 

We never said with Professor Clifford 
that the Great Companion was dead. We 

[196] 



REALIZING HEALTH 



didn't dare to. Better reason still. He never 
really seemed alive, and only live things die. 
We conceded all we had been taught about 
His existence. But He was as dead as an 
Egyptian mummy, so far as receiving any 
conscious, positive spiritual energy from Him 
went. And all the while it was written on 
the sacred page that in Him we lived and 
moved and had our being. Even the Old 
Testament was declaring that the eternal 
God was our refuge and underneath were the 
everlasting arms. 

Inspirations flash at times from unex- 
pected places. No jewel ever scintillated 
light more radiantly than do these passages 
of Holy Writ. The writer of Deuteronomy 
is describing Moses ' farewell address to the 
tribes of Israel, when this comforting word 
flashes forth. Paul intends nothing more 
than an argument in behalf of repentance 
when this truth escapes him. But the inspi- 
rations of God become crystallized in some 
clear word or other, and become imprinted 
upon a parchment, else enter a human heart 
and get remembered long after the histor- 
ical situation that called them forth is f orgot- 

[197] 



MIND, RELIGION AND HEALTH 

ten, and the entire life experience is richer 
in consequence. 

Everything worth possessing follows from 
this sublime conception. The individual be- 
longs to the universal. All mischief results 
in separation. Self-consciousness, to the 
shutting out of God consciousness, is sin. It 
is also loneliness, sickness, hardness of heart, 
leanness of soul and depression of spirit. 
But once see that man's home is in God, once 
have the consciousness of nestling closely 
into the everlasting arms, supporting, rest- 
ing, strengthening, protecting; then all is 
well. That is what it means. No human 
frailty that can not be strengthened. No 
heart-sickening despondency that can not be 
invaded and overthrown with joy. No fever- 
ish restlessness that shall not settle down in 
the holy calm of quietude and peace. 

How easy now to be optimistic. The pes- 
simist is he who credits no worthy foundation 
to this surging, storm-tossed, perplexed 
existence. He judges by appearances. Sur- 
face impressions are his only data. He has 
no perception of fundamentals. He has 
never caught a glimpse of this comforting 

[198] 



REALIZING HEALTH 



word underneath. The optimist builds his 
world construction upon that all-sufficient 
thought. The apparent, the phenomenal, 
the superficial, can not beguile him. He reads 
between the lines. He sees under the form. 
He relies on God. Underneath! How far? 
The thought suggested by that word is im- 
measurable. No human plummet ever 
sounded its shining depths. It is a concep- 
tion not to be measured, but to be relied 
upon. 

It is such a term as the opening verse 
of Genesis, also of the Gospel of St. John, 
contains: "In the beginning, God." How 
far back? Back of all our conclusions, our 
estimates, our conceptions, our thoughts. 
Back beyond all our hopes and fears, our 
aspirations and disappointments. Back even 
of all creation, even of the first faint glim- 
mer suggestive of created things. In the 
beginning. Underneath. The one is as 
immeasurable as the other. Down under all 
our fret and worry, our thought and stri- 
ving, what we are, or even shall become, is 
God. In the beginning and underneath are 
only longer and more definite ways of spell- 

[199] 



MIND, RELIGION AND HEALTH 

ing God. The optimist is he who gets back 
of and under all the perplexity and contradic- 
tion of appearances to God. 

Hereafter we have an unfailing encourage- 
ment for work. What kind shall we engage 
in? That which God can bless. That which 
the everlasting arms can consistently sup- 
port. How much shall we do? It would 
seem a great deal. Our enthusiasm based on 
such assurance would sanction much. But 
it is quality rather than quantity of work that 
counts. It is when left to ourselves that the 
trouble begins. Seeing so much to do, and 
so little time for achieving, we toil, and 
strain, and become fretful and nervous, and 
with little else than failure for our pains. 
But relying upon the divine embrace restricts 
our efforts. We become conscious of better 
things to live for than incessant toil. His 
will, not ours, becomes the incentive. His 
strength, not ours, becomes our joy. We be- 
come receptive, a free channel for the divine 
life purpose to flow through. Work indeed 
to be done, but cooperative energy now, and 
achieved through the power omnipotent, 
omniscient, omnipresent, underneath, above, 

[200] 



REALIZING HEALTH 



around. His arms are so strong and large, 
ours so small and weak. We can embrace 
and comprehend so little. He can embrace 
and comprehend so much. 

Hereafter we have a blest inspiration 
to faith — faith in the everlasting arms. They 
are holding us. Could we rely upon and 
have access to only so much of God as we 
could lay hold on, we would know Him very 
imperfectly, for in our poor finiteness we can 
grasp so little. It is God's hold on us that 
counts. Then, our hold on God is fickle. In 
sorrow we cling to Him tenaciously. But 
when the grief lifts, we relax our hold to 
grasp earthly realization, so changeable are 
we in our affections, so uncertain in our al- 
legiance. We take on the complexion of our 
circumstances. God seems far away because 
we doubt His near-by care. The trouble is 
that we are far away, because we have Him 
no more in our consciousness. 

The allurements of life have crept in, that 
vast catalog of temporal realities that are 
never content to play a part, but try ever 
to usurp our whole attention, tempting us 
to a belief in their sufficiency. There, for 

[201] 



MIND, RELIGION AND HEALTH 

instance, is personal accomplishment, that 
culture that seems indispensable to dis- 
tinguished social position, literary, musical, 
artistic; excellent in its place. All young 
people should be versed in the literature of 
the day, in the history of the race, in the 
classics, in the melodies, in the arts. But 
beware of the soul's absorption in these. 

Then there is that masculine allurement, 
business; industrial efficiency becomes the 
thing to live for. Financial success early 
and late drives us from the home to the office, 
and from the office home again. But not to 
rest. We have not rested for years. "Do 
not talk of rest," said a business man re- 
cently, "while competition is so strong." 

But what is our substitute for rest! Di- 
version. We can not keep still — not long 
enough to know that we are men, let alone long 
enough to know that He is God. But out and 
away again to the club, the theater, for 
pleasure, made up often half of dissipation. 
The typical New Yorker is a martyr to such 
a life as this. He spends his days in earning 
the dollar, his nights in spending it. No 
wonder he can not stand the strain. Only 

[ 202 ] 



REALIZING HEALTH 



a physical Hercules could. No wonder 
nerves become shattered and complete nerv- 
ous exhaustion results. A sanatorium 
claims him, sometimes the asylum, not in- 
frequently the suicide's grave. The craze 
for wealth sometimes makes a man positively 
blasphemous. A Christian business man said 
to me a few months ago : " I am like all the 
rest, striving for the almighty dollar/' 
There is no hope for a man who sees a dollar 
to have the Deity's characteristics. Nor for 
him who allows pleasure to take him up into 
its arms and run away with him. 

Need of such preaching? I should think 
so. Never since the world was created more 
than now, for never before have there been 
such strong inducements to dissipate our- 
selves among the trivialities of the senses; 
and on the other hand to lose our composure, 
because we have lost the conviction of the 
Eternal Presence. We live and move and 
have our being in everything but God. Hence 
distraction, sickness and a longing for death, 
because we are driven mad. 

Precious Christianity indeed that can im- 
press us with the necessity of calling a halt 

[203] 



MIND, RELIGION AND HEALTH 

before it is too late. This it does by remind- 
ing us that we are not living up to our best 
capacity. We acted as tho we thought we 
were mercantile machines and pleasure-lov- 
ing slaves. Christianity assures us that we 
are living souls with infinite resources of 
power within us, and that we are inhabiting 
a universe athrill with vital forces that we 
can draw on indefinitely to remedy our ills 
and create ourselves anew. No longer the 
vision of an unknown God, an absentee Deity 
so far away and engaged in such momentous 
things that His misguided children are left 
to stumble about in the dark, but a God 
friendly in the extreme. Even so lovingly 
and remedially present that we are living, 
moving, having our very existence in His sus- 
taining watch care. Such is the fundamental 
principle that gives inspiration for every 
health claim we choose to make. Best of all, 
there is no limit that is needed to be consid- 
ered, inasmuch as there is no limit to the lov- 
ing resourcefulness of God. Health is our 
heritage as God's children, and we can de- 
mand it humbly, trustingly, expectantly, and 
our demand shall be met. 

[204] 



REALIZING HEALTH 



While we are urged to make demands upon 
the universal good, I would also have you do 
some commanding upon the evil that would 
threaten and oppress you. Both attitudes are 
expressions of a necessary self-assertion. I 
mean thought assertion, that the All Father 
permits His children to use. The Scriptures 
are full of this necessity for the soul to affirm 
itself against the world, and in behalf of 
righteousness. It warns us constantly 
against letting the world affirm itself against 
us. ' i What shall it profit if he gain the world 
and lose himself." But Christ within you, 
the hope of glory; the Spirit guidance into 
the truth; God's loving restraints, and gra- 
cious disciplines are all for the enabling of 
the soul to affirm itself in all strength unto 
eternal life. 

But you ask how shall we send forth our 
commands upon the evil that would threaten 
and oppress. By doing it against each in- 
truding ill, as did our Lord against the spirit 
of evil in the wilderness. I have known more 
than one person to have done so recently with 
remedial effect, especially in the case of head- 
ache, as well as in cases of nervousness in 

[205] 



MIND, RELIGION AND HEALTH 

different forms and conditions of physical 
lassitude. It is an emphatic form of auto- 
suggestion, only so definite and direct and 
conscious that suggestion, which is a hint to 
the subjective self for its guidance unto de- 
sired ends, hardly explains its nature. It is 
just a direct, positive, imperative command 
for the malady that afflicts us to begone. "I 
am a child of God. I will be normal, health- 
ful, easeful. Begone, disturbing, distracting 
ill." Or as Jesus said to Peter when tempt- 
ing our Lord from His duty: "Get thee be- 
hind me, Satan, thou savorest not of the 
things that be of God." It is rather aston- 
ishing what power we can assert over annoy- 
ing disturbances by such a strong, volitional 
command as that. The will is a potent factor 
in health realizations. 

Then how the wise direction of thought 
upon our maladies achieves for realization of 
health. This, too, may be thought of as a 
kind of command for the driving out of ills. 
In the conscious quiet of His presence con- 
centrate your thought upon your weak or 
troubled or nervous self, directing the mind 
as tho external to the body upon the physical 

[206] 



REALIZING HEALTH 



spot to be remedied. You have seen a flash- 
light penetrate the darkness to disclose the 
objects lurking there. Thought focused upon 
the different parts of a weak or sluggish body 
sends vital energy through those parts, which 
expresses itself in sensations of warmth, or 
strength or illumination or exhilaration, ac- 
cording to the remedy desired. The blood's 
circulation is quickened, and remedial results 
are realized. And only a few such mental ap- 
plications covering a few minutes of time are 
needed for results. 

Eemember it is as Dr. Schofield has said, 
"Mind may have its limits, but those limits 
have never yet been discovered." And as 
Hudson has said, "That a mental energy ac- 
tuates every fiber of the body." Believe me 
there will be marvelous revelations in the fu- 
ture concerning the ability of both our con- 
scious and unconscious thought to keep us well, 
and cure diseases before they are deep set. 
Perhaps afterward also. But we must first of 
all become acquainted with ourselves in the 
ideal and believe in the self's divine integrity 
as an individualization of the Eternal One in 
whom resides all life and wholeness. 

[207] 



MIND, RELIGION AND HEALTH 

Horatio Dresser expresses it well when he 
exclaims: "Have a soul of your own. Be 
your true self. Think, reflect, realize, until 
you have a measure of unborrowed conviction 
which establishes a center of repose, and is 
a source of happiness and contentment — a 
center which yields to no outer tumult, but 
is ever receptive to the divine self; which 
never harbors fear nor doubt, no matter what 
the wavering self may say, which never for- 
gets that the individual belongs to the uni- 
versal, never relaxes its hold of the deepest, 
truest, most spiritual in life, come what may, 
be it sorrow, illness or any calamity which 
life may bring ; a center which you will prob- 
ably discover at last rests on the love of God 
for its strength, making it a part of eternity 
and of all power and substance, tho it be but 
a point in the infinite whole. ' ' 

But does all this prescription for the real- 
ization of health work? Is it practical? Or 
is it all an evolution of an over optimistic 
mind, the unfounded vagaries of an over- 
wrought imagination? Does it produce re- 
sults that are beneficial and worth while? 
Yes, and enduring withal, besides putting into 

[208] 



KEALIZING HEALTH 



our keeping the secret for the remedying of 
future ills. 

Ask those who have profest being bene- 
fited if it works. Him, for instance, who 
professes to having been cured of excessive 
alcoholism, to the complete taking away of 
the habit that all previous attempted cures 
have failed to conquer, and who claims that 
a year hence he will be stronger still against 
the vice that for twenty years held his life in 
awful and constant bondage. 

Ask him who came with a seeming uncon- 
trollable desire for suicide, induced by forty 
years' abuse in immorality — mental and phys- 
ical wreck, despairing, faithless of any cure, 
and without either ability or desire to work. 
Hear his exclamation, after five conferences, 
that he has been greatly benefited and can not 
come for further treatment as the time spent 
in further consultation can be better used in 
finding occupation. 

Ask her possest of strange, strong impulses 
to do a hundred times a day things her reason 
rebelled against, yet which through threat of 
dire calamity she yielded to each time. Now 
she is able to stand up against both the com- 

[209] 



MIND, RELIGION AND HEALTH 

pelling impulse and the threat, and in the 
name of God and her imperial womanhood 
defy these demands, and keep a record of her 
conquests, and each victory brings joy in- 
stead of the awful consequences the fear 
of which held her life in bondage many long, 
sad years. 

And once again ask her, coming from a 
Western State for treatment, if these princi- 
ples work. Her fears of disease for thirty 
years made life miserable, inducing sleepless- 
ness by night and through the day loss of 
appetite, incessant dread, and blinding tears. 
So bad was she that after examination a 
skilled physician said, ' i Tho her case is pure- 
ly mental, I would not touch it were I you, 
for she is hopeless and the time expended on 
her will be lost." Now she rests in the con- 
sciousness of God's protecting care, believ- 
ing, as she could not before, that all her fears 
are groundless. Rejoicing that in Him she 
lives and moves and has her being, and that 
underneath are the everlasting arms. 

And not a few are the testimonies that 
through the public enunciation of these prin- 
ciples in writing and in speech different mal- 

[210] 



REALIZING HEALTH 



adies are remedied — hysteria of many years ' 
standing, melancholia, worry, sleeplessness, 
distrust of God and man. 

The most remarkable instance of all is a 
case that in point of time preceded all these — 
in fact, my very first case, one that was thrust 
upon me before I had any facilities for indi- 
vidual work, or for testing these remedial 
principles. 

A young lady, thirty years of age, pulled 
my bell. She no sooner began to tell me of 
her ills than she broke down in uncontrollable 
hysteria. All attempt to console her was in 
vain. She could not talk. She could only 
sob. For two long hours this pitiful condi- 
tion continued. I had another caller, and 
wondered what I could do with this young- 
lady in such abject distress. To send her into 
the street was not Christian. Yet might she 
not be an impostor playing a part? It was 
evident that such unaccountable anguish 
could not be assumed for a purpose. Stranger 
tho she was, I sent her to a room in my home, 
where she could be alone and rest. She 
needed, above all else, quiet. 

Two hours or more after this I went to her 
[211] 



MIND, RELIGION AND HEALTH 

and with difficulty learned her sad story. She 
had come from Pennsylvania to New York ten 
days before to look for stenography. Being 
an orphan, her uncle, with whom she lived, 
was unsympathetic, as many strong men are 
with nervous people. He taunted her with 
her condition and thought she could work if 
she would — all this while she was teaching 
school, and for seven years. At last desper- 
ate, she got together enough funds to reach 
New York and take a room, hoping for a 
situation, but looking each day in vain. Her 
funds ran out. She planned suicide. Friend- 
less, moneyless, a nervous wreck, she sought 
me out. She did not want to be cured. She 
had tried mental healing and faith cure and 
medical help years before, but in vain. She 
wanted me to send her home again. I said, 
"What for?" Her answer was, "To die, I 
suppose; but," she continued, "it would be 
among friends." I refused her request and 
said, "It would be wiser to make you well." 
"AJi, sir," she replied, "if you could, but 
there is no cure for me." I said, "Will you 
take what I have to offer?" After much ur- 
ging she yielded herself to my entreaties, but 

[212] 



REALIZING HEALTH 



only after the promise that I would place her 
in a sanatorium where she could rest. 

I applied the principles of this method and 
prayed with her, leaving her quiet and calm. 
Some hours after I called her down to the 
evening meal, urged her to spend the night, 
rather than go back to her unattractive room. 
This invitation was at the request of a physi- 
cian who wanted to watch the case and test 
the cure. She, to my surprize, preferred to 
go to her own room, promising to return to 
Brooklyn at 9 the next morning. 

Before going to New York I told her the 
doctor would try to secure a sanatorium for 
her to rest in. "We secured a room in the 
King's Daughters' Home, and she knew I was 
to be responsible for a fortnight's board. 
The next morning my suspicions were 
aroused as 9, 10, 11, 12 o'clock came around, 
but no young lady appeared. At 1 o'clock she 
came, and if ever I looked into a changed 
face and a calm, strong life it was then. She 
said, "I slept soundly from 11 until 6, my 
first night's sleep for weeks, I rested until 9. 
I then felt so strong I went in search of a 
situation." Thanking us for our help and 

1213] 



MIND, RELIGION AND HEALTH 

hospitality, she returned to New York to 
bring her trunk to the new rest home. But, 
picking up a paper, she saw an ' ' ad., ' f asking 
for a mother's helper in another city. She 
sought out the lady in one of the New York 
hotels, secured the situation and went with 
her to Massachusetts. 

I have received a most appreciative letter, 
telling me that with the new hope and courage 
received she could not bear to think of sitting 
around in a rest home for two weeks. She 
also said, i ' I have, when tired and inclined to 
become nervous, gone into the silence of my 
room, laid on my bed and applied the princi- 
ples you gave me and found immediate relief 
and calm. ' ' 

Why shouldn't these principles work? 
Since confidence, composure, good cheer, ra- 
tionality and health are ours by divine right 
to enjoy, more strange 'twould be if we do 
not realize them than if we do. Since in God 
we live and move and have our being, more 
strange it is not to share the joy of such 
divine residence than to possess that joy. 
Since the Eternal God is our refuge and un- 
derneath us are the everlasting arms, the 

[214] 



REALIZING HEALTH 



strange experience is to be longer storm- 
tossed and crowd-prest and filled with anx- 
ious care. 

As one has said: "A little child is timid 
and afraid when he loses sight of his father 
and feels the crowd press upon him; but let 
him catch a glimpse of his father, let his 
father lift him in his arms, and the whole atti- 
tude of the child is changed. In perfect con- 
fidence he resigns himself to his father's care. 
The crowd may press upon him now, but he 
has no fear. He no longer feels the weakness 
of his own little self. He now partakes of his 
father's strength. He is one with it. He is 
for the moment a thing of power. So I, buf- 
feted no longer by the crowd of fears and 
changing opinions of a soul adrift, resign my- 
self in perfect trust to the care of my Father, 
conscious of being upheld by the everlasting 
arms. I can not be otherwise than calm and 
unafraid. ' ' 

Emerging from a church one winter Sab- 
bath afternoon, with my little boy, the con- 
trast between the sunlight when we entered 
and the darkness of the street on coming out 
was so marked that I said to the little fellow, 

[215] 



MIND, RELIGION AND HEALTH 

"My, isn't it dark; aren't yon afraid?" His 
answer was, as lie prest my hand, "I would 
be if yon were not here." So also wonld we 
older children be if God were not here. As 
exclaims the psalmist: "What time I am 
afraid I will trust in thee." Banish from the 
human consciousness the doctrine of an un- 
known and absentee God, and you have gone 
a long way toward banishing multitudinous 
human worries, sorrows and sicknesses. 



[216] 



VIII 

THE LIGHT OF HIS FACE 



[217] 



Who will shoiv its any good? Lord, lift thou up the light 
of thy countenance upon us. — Old Testament Scriptures. 

The Lord bless thee and keep thee. The Lord make His 
face to shine upon thee and be gracious unto thee, the Lord 
lift up His countenance upon thee and give thee peace. — Old 
Testament Scriptures. 

God's face shines ever upon the dwellers in the Temple 
Beautiful. 

— Swedenborg. 

Let what is natural in you raise itself to the level of the 
spiritual, and let the spiritual become once more natural. 
Thus will your development be harmonious and the peace of 
heaven tvill shine upon your brow — always on condition that 
your peace is made, and that you have climbed your calvary. 

— Amiel's Journal. 

A presence that disturbs me with the joy 

Of elevated thoughts; a sense sublime 

Of something far more deeply interfused, 

Whose dwelling is the light of setting suns, 

And the round ocean and the living air, 

And the blue sky, and in the mind of man: 

A motion and a spirit that impels 

All thinking things, all objects of all thought, 

And rolls through all things. Therefore I am still 

A lover of the meadows and the woods 

And mountains, and of all that we behold 

From this green earth — well pleased to recognize 

In nature and the language of the sense 

The anchor of my purest thoughts, the nurse, 

The guide, the guardian of my heart, and soul, 

Of all my being. 

— Words worth. 

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VIII 

THE LIGHT OF HIS FACE 

Religion that is worth while — Vital Christianity — The lower 
and the higher environments — Turning all natural ben- 
efits into blessings of physical and spiritual health — 
The Pagan and Christian dependence on Nature — Re- 
garding the air we breathe a conductor of health for our 
need — Peace in the face of life's manifold ill-adjust- 
ments — Mohammedan and Buddhistic prescriptions, also 
Communistic and Socialistic, for seeming peace — 
Christ's recommendations in behalf of peace, health, 
and good cheer — What the light of His face reveals of 
the good, the beautiful, the true. 

Precious counterpart this of what we saw 
in the last chapter to be true. If to realize 
our life in God, in Whom we live and move 
and have our being, is to realize health for 
all departments of our nature: what realiza- 
tions of joy and peace are assured in the 
conviction that underneath are the everlast- 
ing arms ; and that lifted upon us is the light 
of His face. It is the consciousness of in- 
numerable intermediary realizations inter- 
fering with this sublime conviction that 

[219] 



MIND, RELIGION AND HEALTH 

produces the mischief, bidding us ask the sad 
question, "Who will show us any good?" 

Oh, these interfering intermediaries. What 
consternation they cause! The gratification 
of the senses, for instance. The ancient 
pagan found the good through these. He was 
quite at home in nature. Sense gratifications 
were neither interferences nor interme- 
diaries, but welcomed finalities. All he de- 
sired was to be let alone to contemplate the 
universe, and thereby become conscious of the 
good, the beautiful, the true. This unity of 
nature is seen in their art. There is no line 
of separation in the Venus and the Marble 
Faun between the sensuous centering in nose 
and mouth and the forehead where the spiri- 
tual resides. All features blend into one 
another suggestive of natural goodness and 
beauty. 

So of their lives. There was no con- 
sciousness of being a sinner on the one side, 
nor of sainthood on the other. But their 
virtue was centered in the consciousness of 
what Aristotle called a golden mean of con- 
duct, which spelled a contemplative, easy- 
going way of living, neither too bad nor too 

[ 220 ] 



THE LIGHT OF HIS FACE 

good. It was such contemplation that led 
Protagoras to exclaim that ' l man is the meas- 
ure of all things"; and Socrates to fashion 
the Greek ideal in this simple maxim "know 
thyself. ' ' But how different from the Chris- 
tian ideal whose demand is to know God. 
That immediately opens up a sense of duty, 
and where that presses the natural senses fail 
to put our life at ease. 

So also differs the Christian from the 
Greek method of attaining happiness. It is 
no longer know to be happy, but struggle 
to be happy, seek to find, strive to enter in 
at the strait gate. An ever-deepening capac- 
ity for happiness is better than happiness 
itself. Your ability for eternal realization by 
and by is the most important of all. Thus in 
Christian art you have the line of separation 
between the brow where dwells spiritual in- 
telligence, and the lower part of the face 
where the senses sit enthroned. And the 
greatest of them all, Michelangelo, was the 
first to draw that line. 

What shall we do, then, to reach unity 
again? We can not go back to the pagan idea 
of things. We would not if we could. Our 

[221] 



MIND, RELIGION AND HEALTH 

acquaintance with and sense of obligation to 
God prevent. But we can reach unity through 
the Christian ideal of ourselves as God's sons 
and daughters, which the remedial forces of 
nature shall help us realize. 

Then there is our environment. How it 
hinders instead of serves us, interjecting 
itself between us and the light of His face. 
It reminds us that we are creatures of the 
earth. It bids us deny that we are living 
souls. And there we go day after day the 
rounds of the industrial treadmill; put our- 
selves upon a par with the lowest of money- 
getting animals ; merge our personalities with 
the social whirl; seek pleasure laboriously, 
and after all our pains lose sight of the good, 
and wonder where it is. We ask always in 
disgust, often in despair, because our sur- 
roundings send us nothing but ill and worry, 
which generates sickness in the brain cells, 
and nerve centers, and throughout our entire 
body. Why don't we draw on God's life 
forces in order to become strong enough to 
dominate our surroundings ? They should not 
be allowed to be interferences between the 
children and the Father. 

[222] 



THE LIGHT OF HIS FACE 

Then how our very thinking serves us ill. 
So easy to think evil of things and people, 
and surroundings, and nature, and God. So 
hard to think well. So easy to think morbidly 
and allow abnormal fears and worries to 
come in. So hard to think cheerily, serenely, 
healthfully. 

You would find it difficult to believe how 
many unfortunate ones beseech me to lift 
them out of their fears — fears of God, of dis- 
ease, of something happening to them, of 
themselves, of everything that is either pow- 
erless to inspire fear, else that is willing to 
be made positively friendly. They remind 
me of the legend of the dialogue between the 
pilgrim and the plague. " Where are you go- 
ing?" asked an Oriental pilgrim of the plague 
one day. U I am going to Bagdad to kill 
5,000 people," was the reply. A few weeks 
later the pilgrim met the plague returning. 
"You told me you were going to Bagdad to 
kill 5,000 people," said he, "but instead you 
killed 50,000." "No," said the plague, "I 
killed only 5,000 as I said I would. The 
others died of fright. ' ' 

"The fault, dear Brutus," as Shakespeare 

[223] 



MIND, RELIGION AND HEALTH 

said, "is not in our stars, but in ourselves, 
that we are underlings.' 9 Yes, that is the dif- 
ficulty. Our false idea of facts and condi- 
tions and our weak thinking about them en- 
dows them with a harmful, fright-inspiring 
vitality, and we are by that very act become 
an underling, piteously asking as we squirm 
under the gloom of it all, "Who will show us 
any good ? ' ' 

We can not see any good until we see with 
the spirit's vision. Then we credit divine 
purpose and wise provision and loving care. 
But only because we are what Trine calls in 
tune with the Infinite, because we have asked 
God to lift upon us the light of His face. 

I go into your home, and upon the center- 
table is a piece of fancy needlework with its 
wrong side uppermost. What a wilderness 
of cross-stitches greets the eye ; what a maze 
of loose, shaggy ends; what a mass of con- 
fusion. Did I not believe you were an intelli- 
gent, purposeful being, how disappointed 
with your waste of time I would be. But I 
know there is beauty of design on the other 
side and evidences of intelligent care, a 
well-thought-out and wrought-out realization 

[224] 



THE LIGHT OF HIS PACE 

of "worth, while" which will reward my faith 
in you. 

So of creation and existence. The light of 
God's face shining into human intelligence 
always reveals the good. In that shining we 
refuse to be beguiled by appearances. They 
bewilder and confuse us unless we recognize 
in them the wrong side of eternal reality, but 
necessary nevertheless. The mischief is in 
making it the right side, the only side, and 
refusing to believe in the divine design and 
the wealth of enriching realization being 
worked out through it all. How apparent is 
all this when we share the divine intelligence, 
when we become sympathetically at one with 
the God of things as they are. 

"Who will show us any good? The light of 
His face flashes upon the problems of nature, 
the mysteries, perplexities, contradictions of 
existence, and reveals the good, as does the 
electric flash-light blaze a path through the 
midnight darkness for the ship's prow. That 
divine illumination shows the good to be 
evolved out of our personal obedient relation- 
ship with Him. All things work together 
for good — not to the careless observer, nor to 

[225] 



MIND, RELIGION AND HEALTH 

the anxious thinker, but to those trusting 
souls that love God. 

The same light needed to reveal the good 
is essential to the possession of peace. How 
precious is its promise to the human heart, 
and if we can carry about with us the assur- 
ance that He who promises is able to fulfil, 
we have a tolerable degree of satisfaction in 
spite of our ills, and a blessed incentive for 
all the future work of life. You must have 
wondered often why there is so much turmoil 
and strife among mortals, and why a wise 
and loving God has not so ordered our ex- 
istence that health, contentment and joy may 
be more accessible than they are. Mr. Inger- 
soll used to delight in telling his audiences 
that if he were God he would make health, 
laughter and joy catching instead of sickness, 
sorrow and tears. But he never got beneath 
the surface of things enough to detect the 
underlying causes of this adverse side of 
life, and suggest a wise and sufficient 
remedy. 

Life's turmoil springs out of life's ill-ad- 
justment. Were there harmony between our 
life and the relations that constitute our 

[226] 



THE LIGHT OF HIS FACE 

world there would be peace. Confliction, ill- 
adjustment confront us everywhere. 

There is that source of ill-adjustment be- 
tween you and yourself. Stevenson's famous 
book set the two natures of man forth in glar- 
ing colors when he gave us that psychological 
study of Dr. Jekyll and Mr. Hyde. The one 
embodiment showed us at our best, the other 
at our worst. The one an angel of virtue and 
helpfulness, the other a demon of cupidity 
and lust. But it is not necessary to picture 
man at his best and worst that the struggle 
be appreciated. It is only necessary to see 
man as he is and as he ought to be. Every 
life is composed of an actual and an ideal 
self. The actual may be a good as truly as a 
bad self. It is nevertheless a commonplace 
self, but the ideal self lures us on. How diffi- 
cult to reach your ideals. Were there more 
harmony between these two selves there 
would be more peace. 

Then what about confliction between you 
and your environment? The world is not 
conducive to our ease. Success is difficult of 
attainment. In all trades, businesses, profes- 
sions there are more failures than successes. 

[227] 



MIND, RELIGION AND HEALTH 

Then how near impossible to search for and 
overtake the fleeting goddess happiness, ever 
leading us a hopeless chase. Only he who be- 
guiles both himself and happiness with the 
thought that he cares not an iota for its pos- 
session succeeds in being happy. Make an- 
other happy and happiness will cast its benefi- 
cent influence over your path as well. But 
how hard to make others happy. How diffi- 
cult to do your duty to God and fellow man. 
The mortal soul still chases this will-o'-the- 
wisp and has only that thin poor thing pleas- 
ure for his pains, and tho excellent as diver- 
sion and relaxation, yet as controlling pursuit 
it is always enervating and debasing, and the 
ill-adjustments between us and the world are 
increased. 

Then the ill-adjustment between ourselves 
and God. His will is seldom pleasing. We 
are not God-centered. Self-seeking is our 
inspiration. Whether we yield cheerfully, or 
by force, we do not understand God. His 
mysterious providences are poorly explained. 
It is a great exclamation point we write after 
His every act. Why this? Why that? Why 
this affliction to the home? Why this sick- 

[228] 



THE LIGHT OF HIS FACE 

ness in my life? We do not understand Him. 
We are not at one with Him. A dark out- 
look indeed for a life of peace. 

Wherein is the remedy? Men's remedial 
prescriptions are many and inadequate. Let 
the old religions assist in solving the first 
problem. How get rid of the ill-adjustment 
between the actual and the ideal self? Easy 
enough, exclaims Mohammedanism. Deny 
your ideal self. Live in the actual. It is the 
only real. Be courageous. Conquer by the 
sword for Allah. If you fall, especially real- 
istic rewards are yours yonder. Your actual 
self will live midst all conceivable delights. 
The heaven of Mohammedanism is upon the 
level of the life that now is, and consists in 
intensity of carnal or actual realization. Un- 
til that heavenly consummation dawns, it is 
a stolid, all-sufficient peace by simply getting 
rid of the ideal self, thus rid of the confliction 
arising therefrom. 

The Buddhist goes to the other extreme. 
"Get rid of your actual self, lose yourself in 
the ideal,' ' is its cry. Life is evil. There is 
no remedy for its ills except in getting rid 
of the life that contains them. Therefore 

[229] 



MIND, RELIGION AND HEALTH 

Nirvana, all souls losing themselves in the 
all-soul. Extinction of self that the ideal 
great self of the universe be all and in all. 
Therein is peace. But it is at the expense of 
the extinction of the actual self. 

Do not think such interpretation a far- 
fetched cure. Both Mohammedan and Bud- 
dhistic theories are enthroned in us moderns. 
He who gives up his ideals of virtue and set- 
tles back into an accurst contentment, ex- 
claiming, "I will let well enough alone. I 
will not strive to be the man I thought I 
would become ; my present achievements shall 
satisfy me," is a Mohammedan modernized. 
On the other hand, wherever you have a man 
who out of sheer despondency takes his life 
you have the Buddhistic philosophy embod- 
ied. Poor fellow ! The losses and crosses of 
existence are greater than he can endure. His 
actual self is all evil in his thought. There 
is no possibility of peace while his actual self 
exists. The present is all evil. No peace ex- 
cept I rid myself of myself. A suicide's 
grave becomes his Nirvana where the ills of 
life never intrude. 

The second problem has found treatment 

[230] 



THE LIGHT OF HIS FACE 

also. The communist exclaims, "I have 
solved the question. Get away from all the 
conflictions incident to civilization and yon 
will have peace. Model society upon apos- 
tolic principles. Hold all things in common. 
Do not let the competitions of trade affect 
you. Turn your back on the struggle and tur- 
moil. The world is evil. Leave it alone. 
Save your soul by withdrawing with a few 
kindred spirits into the wilderness, where the 
strife comes not to mar your peace. ' ' 

Thus Quakerism, tho simple and inviting 
and soul-saving, is not wise. It solves no 
problem. You can not solve a problem by let- 
ting it severely alone. 

Such is the genius of Mormonism, a com- 
munistic type of living apart from the mad- 
dening throng and attaining peace by separa- 
ting yourself from the ill-adjustments of the 
great, busy, evil world. 

The Socialist is not so exclusive and more 
heroic. He solves the vexing problem by at- 
tacking it. The world is evil, but let us right 
the wrong by mingling with it and transform- 
ing the conditions that produce the conflic- 
tions, through legislation, agitation, force. 

[231] 



MIND, RELIGION AND HEALTH 

Let us destroy individualism and make it 
serve the masses of men that are less favored 
than itself. Then will peace be universal, for 
the present false conditions of civilization 
that make for individual preeminence will be 
overthrown. 

The third problem is likewise solved. God 
has created all things that exist. He is the 
responsible author of all ills. Authority is 
the source of evil. Get rid of authority and 
you get rid of strife. Peace results. Men 
can not reach God to dethrone Him, but they 
can reach the seats of human authority. 
Therefore, the crowned heads of government 
are assailed that the common people have a 
chance to rule themselves, and taste the 
sweets of liberty untrammeled by laws and 
governments. Freedom from restraint brings 
peace, they claim; therefore, deny God, de- 
throne authority in both divine and human 
things and all is well. 

But in the midst of all the turmoil, and 
our poor strivings for solution, stands the 
majestic figure of Jesus Christ, calmly tell- 
ing us in advance that in the world we shall 
have tribulation, but in Him peace, and bid- 

[232] 



THE LIGHT OF HIS FACE 



ding us be of good courage, inasmuch as He 
has overcome the world. It seems as if the 
Master of Men foresaw all these attempts at 
solution, felt the force of all these strivings 
for peace and wanted to warn us of their in- 
adequacy. The splendid thing about the 
interpretation of Jesus is that He neither 
ignores nor endeavors to explain away exist- 
ing facts and conditions. He is in touch with 
the God of things as they are ; therefore, with 
things themselves. He never advocated get- 
ting rid of either the actual or the ideal 
selves, but recognized both as God-ordained, 
and the necessity of struggling from the one 
to the other. 

But, Master, the way is long and rough, 
the obstacles many, our strivings futile, our 
strength frail. We fall down and bruise our- 
selves. We sin each day against God and the 
best we know. 

It was against such a complaint that the 
full encouragement of His gospel sounded 
forth, as He maintained that such an unhappy 
condition was for the glory of God. His for- 
giveness of our sins, His strength for our 
weakness, His grace for our ills and sick- 

[233] 



MIND, RELIGION AND HEALTH 

nesses was sure relief. Jesus saw the battle 
to be half fought in our recognition of its 
necessity, and that victory was fully won in 
struggling to our feet again and pressing 
toward the goal. So dear to Him was the 
actual self, however sinful, that He lived for 
it, died for it; so dear the ideal self of the 
least among earth's perplexed multitudes that 
He embodied clearly that ideal in His own 
divine personality. 

What had He to offer upon the second 
problem? The conflict between ourselves and 
our surroundings? Did He urge His follow- 
ers to run away from the world? Did He 
recommend a war against civilization and in- 
dividual eminence? His policy was indeed 
to revolutionize the world, but not to the pull- 
ing down of the individual. In fact, the indi- 
vidual was to be safeguarded as the all-im- 
portant factor in the case, through whom 
society was to be benefited. He defied the 
scientific principle, "the survival of the fit- 
test," just as he did many another, and em- 
powered the unfit to survive. Christianity 
has been repeating the blest prescription 
ever since, making the unfit, fit; making the 

[234] 



THE LIGHT OF HIS FACE 

fit, fittest. When will we realize that Jesus 
was God's highest law to man — his very- 
highest mode of expression. And we wouldn't 
shoot far wide of the mark to see that the 
personality of man is God's next highest 
law. 

Neither communism nor socialism found 
favor with Jesus. His attitude toward the 
world was that it was the best possible for 
mortals, as are we, to dwell in, and that our 
sorrows and sicknesses were needed to test 
our mastery of the situation, conditions in 
which to assert our latent powers, and mani- 
fest our kinship with Him. 

I confess that were this world all, the old 
atheistic contention that God is neither wise 
nor good has recommendation. But if this 
world, with its tasks and disciplines, is the 
preparatory stage — the little primary school 
necessary to matriculation into the great uni- 
versity, then all is well, and the sad question, 
who will show us good, is satisfied as the light 
of His face reveals all things working to- 
gether for good. I like the thought of the 
world being the vestibule of the temple beau- 
tiful. Paul, with his figures of the darkened 

[235] 



MIND, KELIGION AND HEALTH 

glass and our partial knowledge, taught that 
the glory of the now was as nothing compared 
to the glory of the by and by. Attitude 
counts for much. It is, in fact, everything. 
Christ's standpoint was the grandest possible 
to mortals. We must regard facts and rela- 
tions as did He if we would see correctly. 

But remember, He wanted men to be as 
whole and healthy and sane now, while in the 
vestibule, as by and by in the temple beauti- 
ful. He spent as much time in curing men's 
bodies as He did their souls. The truth is 
that wherever He went, there the light of 
God's face shone, which light swept away all 
abnormality within range of both in spirit 
and body. 

And then about ourselves and God. Did 
Jesus ever hint even against the divine au- 
thority, or urge His followers to have little 
to do with God? Did He say, as did the 
Israelites, let not God speak to us lest we 
die? He rather taught that God must speak 
to us that we live. And all His precious 
teaching about the heart of God and His 
boundless love was to make godliness attract- 
ive and God's fatherhood a motive power 

[236] 



THE LIGHT OF HIS FACE 

toward health, manhood and brotherhood in 
the earth. 

Upon Christ's attitude toward the self, the 
world, and God depends His peace for every 
troubled heart in all the earth, because it was 
an attitude on which the light of God's coun- 
tenance was always shining. Let this mind 
be in you which was also in Christ Jesus, and 
the peace of God which passeth understand- 
ing, a peace no ill-adjustments can dishearten, 
that no obstacles can overthrow, shall flood 
thy soul like a river. The divine sunlight 
that filled His soul and mantled His face with 
a glory such as was never on earth, or sea, 
or sky is God's intention for every erring, 
stumbling, struggling child of His in all the 
world. 

We said in other places that the Emmanuel 
movement meant "back to Christ," also to 
bring Christ forward into our feverish mod- 
ern existence. Let us also affirm that it also 
means back to nature, not in the old Socratic 
sense of being at home in nature, with no 
higher aspiration, but back to nature as a 
child of God to receive through nature some- 
thing of the remedial power the good God has 

[237] 



MIND, RELIGION AND HEALTH 

stored up there for His children's needs. Let 
nature reveal God, It was intended to be an 
object-lesson of His wise and loving provi- 
sion, as well as a vast storehouse athrill with 
remedy for human ills. Our Lord taught that 
in His reference to the grass, the flowers, and 
the birds as representative of God's kindly 
care. 

Many a deprest and nervous soul has 
found marked remedial benefit in drawing in 
long deep breaths of atmosphere and believ- 
ing it was His medium of health for heart and 
soul as well as for lungs and body. Not a 
few have found relief in a single glass of 
water, believing that it was charged with the 
very life vigor of God for bodily ills. Why 
not? Its simplicity should not make against 
the virtue of this prescription. 

Here, also, Jesus helps us interpret aright. 
When He gave the bread and wine to His 
disciples He said this is my body broken, my 
blood spilled. But it wasn't. It was only 
bread and wine. But how suggestively He 
used it. Its virtue was in its suggestion, and 
that power of suggestion which recently has 
come to the fore was not only used by the 

[238] 



THE LIGHT OF HIS FACE 

world's greatest psychologist 2,000 years ago, 
but it is a suggestion as potent to-day as ever, 
bringing spiritual health to millions of Chris- 
tians everywhere. 

Such is our authority for suggestion to 
ourselves, also to this commonplace universal 
life-sustaining air and water, that they are 
God's specially endowed messengers of health 
to him who takes them in. And when the air 
is charged with invigorating sunlight it will 
not be heretical to believe that the light of 
God's face is lifted upon you and that you 
are drinking it in for all health-giving pur- 
poses. 

Eemember it is psychologically orthodox to 
suggest your desire to the universal life, and 
if you believe you have received you shall re- 
ceive because you asked of God. The very 
atmosphere, commonplace and plentiful, is 
brimful of curative life vigor, which is in- 
stantly enhanced the moment you believe the 
All Father is using it more effectively to im- 
part divine life than does a Marconi to send 
thought messages across the seas. Every- 
thing is a revelation of God to the soul. 
Everything a God-created medium to reflect 

[239] 



MIND, RELIGION AND HEALTH 

into thy heart peace, and good cheer, to 
bestow health unto every department of thy 
nature, and to manifest the light of His face, 
which will illumine, warm and quicken all 
thy life. 

As upon some mammoth warship of our 
White Squadron the giant search-light illu- 
mines the darkness to reveal the realities con- 
cealed there, so the light of God's face flashed 
upon thy darkened intelligence reveals re- 
medial value in all the great world's common- 
place creations to cure thy ills, to enrich thy 
heart and to help thee realize thy princely 
heritage as a child of God. 



[240] 



IX 



THE EMMANUEL M O V E M E N T— I 



[241] 



Wilt thou be made whole* — Xew Testament Scriptures. 

All are bigots who limit the Divine within the boundaries 
of their present knowledge. 

— Margaret Fuller. 

All leads up higher, 

All shapes out dimly the superior race. 

The heir of hopes too fair to turn out false. 

So far the seal 

Is put on life 

And a glory mixes with the heaven 

And earth, to fill us with regard for man, 

Desire to work his proper nature out, 

And ascertain his rank and final place; 

For these things tend still upward, progress is 

The law of life, man is not man as yet. 

Nor shall I deem his object served, his end 

Attained, his genuine strength put fairly forth 

While only here and there a star dispels 

The darkness, here and there a towering mind 

O'erlooks its prostrate fellows; when the host 

Is out at once to the despair of night, 

When all mankind alike is perfected, 

Equal in fulhblown powers, then, not till then, 

I say, begins man's general infancy. 

— Browning. 



[242] 



IX 



THE EMMANUEL MOVEMENT— I 

What is it? — How it was begun — Why it was started — The 
weakening hold of the Church upon the thinking prac- 
tical masses — The remarkable growth of Christian Sci- 
ence — Diseases attacked and remedied by the Emmanuel 
movement — Methods of treatment. 

That is tlie inspiration of the Emmanuel 
movement — to make the man whole. It ac- 
complishes this by bringing the whole man 
under the redeeming power of the Christian 
religion. An Episcopalian rector and his 
associate in office conceived the happy 
idea of making Christian faith do serv- 
ice in the entire psychical and physio- 
logical realms. Their studies in psychology 
convinced them that there was an intimate 
and powerful relation between the psychic 
and physical parts in man, and that it was 
not wise to divide man up into compart- 
ments, and say this part is for the priest to 
prescribe for, as it is psychic, and that part 
is for the physician to prescribe for, as it is 
physical, but that man is a unit, an entity; 

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MIND, BELIGION AND HEALTH 

that the kind of a mind he has accounts 
largely for the kind of body he has, and that 
a healthful spirit, if the man be willing to 
let the health of the spirit do further service, 
may become a curative force unto his entire 
system. 

Methinks they also had a conviction on the 
religious side of the question. They recog- 
nized that something had been lost out of 
Christianity since Jesus asked the infirm 
man at the pool of Bethesda if he would be 
made whole, and since Peter commanded the 
impotent man at the gate of the Temple 
Beautiful, in the name of Jesus of Nazareth, 
to rise up and walk. That lost something is 
that Christianity has a redeeming power for 
the cure of the body as truly as for the cure 
of the soul. 

Then, further, may they not have felt that 
the Church was not holding the devotion of 
men and women as strongly as it should? 
Preparation for living as a disembodied 
spirit the other side of the grave is a weak, 
vague appeal to a man who cares only for 
living on this side. The proclamation of cure 
for a spiritual nature that he is not conscious 

[ 244 ] 



THE EMMANUEL MOVEMENT 

of possessing is wasted energy, compared 
with the cure of a body whose maladies hold 
him in painful bondage every hour of the 
day. We are all of us children still, swayed 
by the nearest motive rather than by one 
more remote. And the body looks so much 
bigger and more important to the majority 
of mortals than does the spirit that spiritual 
appeal falls on deaf ears. The Church must 
present a motive as strong and interesting 
as does the world, with its appeals of pleas- 
ure, of wealth, of sense gratification. Its op- 
portunity is in the assurance of health — pres- 
ent, temporal, bodily health. That strikes 
hard. It awakens his interest and his re- 
sponse. Yes, but he must become whole in 
spirit before he can become whole in body. 
That matters not. He will pay the price, and 
submit to the spiritualizing treatment if it 
bear practical, tangible fruitage in the abol- 
ishing of pain and achieve his bodily health. 
Can not the Church, then, meet the need of 
the hour and possess a more substantial con- 
tent and meaning for the man of the world? 
Then possibly the inaugurators of this 
precious movement observed that Christian 

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MIND, EELIGION AND HEALTH 

Science had drawn its constituency by 
tens of thousands from the very peo- 
ple the established churches, with their 
prescriptions for death and the life beyond, 
could not reach; had drawn even from 
these churches' very membership, and that 
too on a single issue, and a temporal issue 
—-the cure of the body. They must have 
noticed, as have we all, that people who for 
years thundered zealously against evil and 
its judgments step complacently over into 
a communion that claims there is no evil nor 
judgment, that they are errors of mortal 
mind. And why this going back on all for- 
mer convictions, all traditional teaching con- 
cerning the faith once delivered the saints? 
Because they or their friends have been 
healed of bodily infirmity. The question, 
therefore, must have arisen, can not the 
churches of established reputation, and high 
standing in public esteem, of Christian in- 
tegrity, and missionary aggressiveness, and 
acknowledged spiritual power, incorporate 
this feature of applying the Gospel of the 
Son of God to the restoration of physical 
health? 

[246] 



THE EMMANUEL MOVEMENT 

Whether consciously actuated by these mo- 
tives or not, they made the announcement 
that they would be at the service of any in 
the parish on Wednesday evenings to talk 
over the possibility of making the whole man 
whole. They expected thirty or forty to 
respond. To their surprize, two hundred and 
forty attended the first conference. They 
were soon crowded out of their vestry into 
the auditorium of the church, and now from 
five hundred to a thousand people from 
everywhere gather to hear the simple story 
of the Gospel that can make over the en- 
tire man. In these conferences the causes 
of disease are expounded, arousement of the 
dormant psychic nature of the sick person 
is emphasized, the remedial forces of God's 
good universe are announced; Christ's cures 
of numberless bodily ills are proclaimed, 
His healing power for our present maladies 
invoked, a spiritual atmosphere created. The 
troubled, nervous listener experiences the 
rest and peace to which he was before a 
stranger, and which he never dreamed of 
finding. 

But such is only the outline of the move- 

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MIND, RELIGION AND HEALTH 

ment in the large. It is in the individual 
work that the real test is made. These noble 
men give themselves untiringly to the indi- 
vidual demanding their help. The morning 
hours of each day, and the evening hours, 
too, are given up, a half hour to each person 
who would be made whole. Organic diseases 
are not treated: these are handed over to 
the skilled physician as lying outside of their 
field. The scientific methods of medical and 
surgical practitioner are respected. Only 
those having functional disorders of the nerv- 
ous system are received. Only those whose 
maladies have sprung primarily from de- 
ranged mental, moral and spiritual conditions 
are treated. Only those, I say, and yet their 
name is indeed legion. Dr. McComb quotes 
a prominent nerve specialist as stating that 
a generation ago there were 50,000 cases of 
nervous weakness of one form or another 
in the United States, and then asserts that 
now the number has increased to 250,000, due 
to such prevailing causes as the breakdown 
of religious faith, the growing artificiality of 
our social system, the mad rush for wealth, 
mental idleness and frivolity, use of stimu- 

[248] 



THE EMMANUEL MOVEMENT 

lants and narcotics, lack of self-control from 
overwork or culpable self-indulgence, all of 
which produce a neurotic and disordered sys- 
tem. Hence the formidable list of psychic 
ailments, Dr. McComb continues, to which 
our American humanity is prone. There is 
hysteria, which manifests itself in ex- 
aggerated emotional displays, such as intense 
craving for sympathy, or admiration, or in 
unconscious simulation of various diseases, 
the fruit of an ill-balanced tho by no means 
organically diseased brain ; hypochondria, 
or the fixt but groundless belief that a person 
is suffering from some particular disease; 
neurasthenia, which covers a vast variety of 
nerve weaknesses from mild depression to 
extreme prostration ; psychasthenia, in which 
the patient has a sense of incompleteness, 
or of the strangeness of things in general, 
and is the subject of abnormal fears and all 
kinds of impracticalities ; alcoholism, mor- 
phinism, cocainism, and drug addictions 
which end in intellectual and moral degenera- 
tion; insomnia, one of the terrible curses of 
modern life, and an aggravating factor in 
many diseases; religious melancholy, in 

[249] 



MIND, RELIGION AND HEALTH 

which the sufferer imagines himself to have 
committed the unpardonable sin and that 
God has abandoned him; fits of anger, of 
hate, of groundless suspicion which the sub- 
ject is powerless to conquer, and finally sui- 
cidal impulses springing sometimes from 
deep depression, sometimes from utter dis- 
gust of life, sometimes from a sense of shame 
and despair. 

The question is if the Church shall stand 
by dumb, disinterested and helpless in the 
midst of suffering as real and intense as that 
produced by physical causes while men and 
women are crying out for release from 
bondage. 

How shall the Church proceed? It first 
of all calls in a physician and thus establishes 
for the first time a sympathetic and working 
unity between science and religion. Only 
such cases are taken in hand as the physician 
diagnoses have a mental and moral cause 
and can be cured by mental, moral and spiri- 
tual methods. 

The first method of cure is "confes- 
sion," wherein the patient unburdens him- 
self of his worries, confesses his follies and 

[250] 



THE EMMANUEL MOVEMENT 

indulgences that go back for years, perhaps, 
holding him in chains, and binding him 
to his present diseased condition. Dr. Wor- 
cester claims there is large benefit to the 
sufferer in this opportunity to free his mind 
to a sympathetic listener. It also opens 
avenues for insight into the nature of the per- 
son's malady, so that curative suggestion 
can be the easier applied. 

We all know the value of a heart-to-heart 
talk with one who can enter into our grief 
sympathetically. It relaxes and rests us. The 
old restrictions become unloosed. We expe- 
rience a sense of freedom and ease. And if 
the person to whom we confide the secret of 
our discontent has the ability to help us out 
of our misery, our very confidence in him has 
curative force. 

Dr. Worcester also sees in this feature an 
improvement upon the former plan of pas- 
toral visitation and parish work. Instead of 
the minister going the rounds of perfunctory 
visitation, often finding the parishioner not 
in, or engaged in other things, and if visible 
in no frame of mind to talk upon the deep 
things of life, the parishioner now calls on 

[ 251 ] 



MIND, RELIGION AND HEALTH 

him, if there be a crying need to be satisfied. 
All ministers know how vast the difference 
between seeking a person and striving for an 
opening to get at his difficulty to apply a 
remedy and the being sought for by that per- 
son that religions aid be had. 

What may be termed a second method of 
remedy is the imparting of religions faith. 
To all persons whose personalities are sub- 
merged in immorality, unbelief or the cold 
empty realizations of the senses, and are 
therefore deprest and inert, comes the mes- 
sage of hope and faith in God. He is pro- 
claimed as a present, near-by strength, ready 
to put His infinite power under that life if 
the person will ask His help. Christ is rep- 
resented as the giver of rest and peace. The 
afflicted soul receives the hopefulness offered 
and for the first time is able to rest and sleep 
in the new assurance that all is well. 

Perhaps a third method of remedy is in 
remoralizing the life. The emotions have 
very apparent and violent influence upon the 
nervous system and the digestive organs and 
the action of the heart. Tyndall said: "By. 
agreeable emotions nervous currents are lib- 

[252] 



THE EMMANUEL MOVEMENT 

erated which stimulate blood and brain and 
viscera.' ' Darwin said: "In protracted 
grief the circulation becomes languid, the 
face pale, the muscles flaccid, the eyelids 
droop, the head hangs on the contracted chest. 
The lips, cheeks and lower jaw all sink down- 
ward from their own weight. The whole ex- 
pression of a man in good spirits is exactly 
the opposite of the one suffering from 
sorrow.' ' 

If the emotions of fear and worry fill the 
life, physical derangement results inevitably. 
Hear Horace Fletcher in his " Menticulture ' ' 
exclaim, "Worry wastes our bodily energy 
and paralyzes the digestive and repair func- 
tions of the body, painfully wearing out the 
body itself." How necessary then, since these 
wise men speak authoritatively, to banish 
fear, worry and grief and install in their 
stead the pleasing, cheerful, and joyous emo- 
tions, for we will some day learn, God grant 
soon, that if love and peace pervade the soul, 
the entire body responds to these health-re- 
storers and a normal state of our functional 
life results. 

Then there is "suggestion" as another 

[253] 



MIND, RELIGION AND HEALTH 

remedial agency. The patient is put into a 
quiescent state. The will relaxes its striving, 
mind and body sink down into rest. Com- 
plete surrender of the individual to the uni- 
versal life is realized. The depths of the 
subconscious self are laid bare, and into these 
depths, where evil habit is rooted, are put 
suggestions of health and strength and vic- 
tory. The patient is made to feel this im- 
partation of the stronger, healthier, hopeful, 
optimistic self of the person helping him, 
even of the incoming of the Great Physician's 
help, and gradually the old evil habits are 
replaced as consciousness draws upon these 
strong, true suggestions implanted in the 
depths below. No small factor in suggestion 
is the bringing into prominence the man's 
own latent manhood as a child of God. He 
is made to believe that his true self, here- 
tofore too weak to assert itself, awaits oppor- 
tunity to show its ability to dominate the 
situation. 

The new psychology has given us this en- 
couragement. It has revealed an extended 
resourceful subconscious mind in us all, 
which as productive soil receives suggestions 

[254] 



THE EMMANUEL MOVEMENT 

of whatsoever you choose to impart to its 
care. Plant there good seed in the nature 
of health thoughts; give to that fruitful 
realm ideas of encouragement and assur- 
ances of conquest, and it will sprout and grow 
them, for it is its nature to unquestioningly 
take just what you impart, and work along 
the line of the suggestion to victory. 

That is why we tell the afflicted one he is 
a child of God, and that his Father desires 
him to be healthful, that his life may be well 
lived. 

That also is why we remind him that he 
has boundless latent resourcefulness just be- 
neath the surface of consciousness that can 
be drawn on to grow whatever health ideals 
the person interested in his welfare may 
impart. 

The Emmanuel movement can not be ex- 
pected to encourage the old theological 
heresy of total depravity. Nor is its province 
to emphasize the doctrine of sin, and sin's 
desert. Its work is remedial throughout. It 
minimizes depravity. It counteracts the 
force of sin by lifting as speedily as possible 
the consciousness above its enslaving power. 

[255] 



MIND, RELIGION AND HEALTH 

It recognizes only the truth and goodness 
actual in the universal and potential in the 
individual life. It proclaims the Gospel of 
redemption, the Gospel of loving kindness 
and good cheer. It is not even on speaking 
terms with depravity, sin, failure and con- 
demnation. It emphasizes truth rather than 
error. Its high calling is to introduce truth 
— but only truth of a positively remedial char- 
acter — into the depths of the sin-curst, dis- 
ease-ridden individual life and set it free. Its 
sole concern is to make a man whole — splen- 
didly whole mentally, morally, spiritually, 
bodily. 

This desirable actuality is achieved through 
the ever-present creative imaging fac- 
ulty in all men. Our human life, which is 
very plastic and impressionable, is always 
molded from within. Human bodies are 
never designless material forms, but fleshly 
masses of incarnate thought and emotion, 
solidified into the forms which nature fur- 
nishes for our convenience upon this plane 
of the senses. The expression of this outer 
material form being always in keeping with 
the life's mental and emotional content, the 

[256] 



THE EMMANUEL MOVEMENT 

only way to eradicate evil is through the in- 
dividual consciousness. It is a question if 
evil has any other abiding-place, even tho 
the theologian can not conceive of it being 
within unless it is first of all without. 

You remember, the old French proverb 
said, " Paint the devil on the walls and by 
and by he may appear to you." Better far 
to paint there hieroglyphics of purity, health, 
the kind-heartedness of God, the beneficent 
redeeming face of Christ, and as surely as 
the day of manly activity follows the rising 
of the sun will the body respond to these 
spiritual health thoughts unto all beneficial 
embodiment. 



[257] 



X 



THE EMMANUEL MOVEMEN T— II 



[259] 



And they shall call his name Emmanuel, which, being in- 
terpreted, is ' i God with us. ' ' — New Testament Scriptures. 

And these signs shall follow them that believe. In my 
name they shall cast out devils; they shall speak with new 
tongues; they shall lay hands on the sick and they shall 
recover. — New Testament Scriptures. 



The end of life is to be like unto God: and the soul fol- 
lowing God tvill be like unto Him; He being the beginning, 
middle and end of all things. 

— Socrates. 

Grow soul unto such white estate 

That virginal, prayerful art shall be thy breath, thy work, 

thy fate. 

— Sidney Lanier. 



[260] 



THE EMMANUEL MOVEMENT— II 

Its "God with us" significance — Its rationality — Its 
scientific backing — Its text-books — Some pitiful ap- 
peals for help — Christian unity assured — New content 
for denominationalism — ^Revitalizing the Church. 

How strangely this latter Scripture falls 
upon our ears! Obsolete sentences, indeed, 
to ring out from the modern pulpit! The 
mention of them is a long swing back into 
the past that we were content to leave buried 
beyond recall. In our culture, our science, 
our rationalizing of Scripture, we thought of 
these signs, if we thought of them at all, as 
dim and distant sign-posts that could serve 
no nobler purpose than to indicate how far 
we have progressed in the march of truth. 
Since the days of the apostles they have had 
no representation except in some insignifi- 
cant anemic Christian sect or other which, 
to be apostolic, has sacrificed forever the pos- 
sibility of becoming popular. They are, how- 
ever, the words of the world's Eedeemer. 
And thrice blest any movement that calls 

[261] 



MIND, EELIGION AND HEALTH 

them from the tomb of human neglect to en- 
throne them once more midway, if not in the 
forefront, of our faith. 

This new Christian movement dares strike 
hands with the Master of men, as St. Mat- 
thew and St. Mark represent Him, and be- 
lieve that because God is with us we can cast 
out devils, speak with new tongues, heal the 
sick. - 

I regard it providential that this movement 
that is to restore to the Church the curative 
powers Jesus assured His followers they 
should possess was born in a church called 
Emmanuel. It is strikingly significant, in- 
asmuch as "God with us" is the inspiration 
of the undertaking. "Wilt thou be made 
whole?" is its inspiration upon its manward 
side ; its incentive, its purpose, its field of ex- 
pression and usefulness. "God with us" is 
its inspiration on its Godward side, its 
dynamic, its all-necessary encouragement. 
Friendly to such Christian ideals, it dares 
use all health-restoring aids, the contribu- 
tions of psychology, medicine, mental sug- 
gestion, Christian Science, faith cure, new 
thought and old, appropriating their 

[262] 



THE EMMANUEL MOVEMENT 

strength, discarding their weakness. They 
all have large modicums of truth as well as 
considerable mixtures of error. The Em- 
manuel movement will extract the grain, dis- 
card the chaff, and under the leadership of 
Christ be strong enough to empower the 
Church for the complete subjugation of the 
world. 

This remarkable movement has no irra- 
tionality about it that has yet been detected, 
tho scrutinized and tested by the keenest 
minds of the day. Such a famed psychologist 
as Professor James, of Harvard, gives his 
approval, stating it is time psychology did 
something. Dr. Barker, the eminent neu- 
rologist of Johns Hopkins University, jour- 
neyed to Boston to investigate and returned 
to Baltimore convinced of its worth, because 
in harmony with his methods. Dr. Putnam, 
than whom there is perhaps no more skilled 
specialist on nervous disorders, has sent 
numbers of patients to the Emmanuel clinic. 
Dr. Eichard C. Cabot, of the Massachusetts 
General Hospital, goes on record as saying: 
"I have examined the complete records of 
every case handled by Dr. Worcester and 

[263] 



MIND, RELIGION AND HEALTH 

his associates, and can say they have accom- 
plished a great deal of good and no harm 
whatever." I said to Dr. McComb, I came 
as a sympathetic investigator and not to criti- 
cize. His humble reply was, "We welcome 
criticism. "We invite every possible scientific 
and religious test. We have no desire to 
carry on this work an hour longer than its 
legitimacy and worth will warrant." Both 
patients and critics have probed to the depths 
of the movement to find rational or moral 
or religious inconsistencies and failed to de- 
tect a single flaw. They have recognized the 
bronze head and iron loins of the giant, but 
thought that, like many another health Co- 
lossus, his feet might be of clay, but found 
his feet no weaker than loins and brow. 

Their manuals of reference are the vo- 
luminous writings of all the great authors 
on psychology. I asked Dr. Worcester what 
medical writers he followed for authority 
and sanction. He put in my hand Dr. 
Paul Dubois ' "Psychic Treatment of Nerv- 
ous Disorders," professor of neuropathol- 
ogy in the University of Berne, and Dr. 
Sehofield's illuminating work of the British 

[264] 



THE EMMANUEL MOVEMENT 

Medical Society on "The Mental Factor in 
Medicine." These and the New Testament 
are some of their handbooks. No wonder 
their work is distinctively scientific and as- 
suredly Christian. It could be called ' ' scien- 
tific Christianity' ' — and well named — were 
not Dr. Worcester more humble than pre- 
sumptuous. With all its scholarly backing 
and scientific precision and religious consist- 
ency, it steps forth open-handed and lov- 
ing-hearted to bless humanity, without 
charge or sensational craving for recogni- 
tion, under the modest caption, "The 
Emmanuel Movement" — the "God with us" 
cure for human ills. And the reason it has 
made so strong an appeal upon Episcopalian 
and Baptist, Eoman Catholic and Jew, is 
because there is nothing in it that antago- 
nizes their denominational and religious 
convictions, or ravages their intellectual in- 
tegrity. The simple, precious doctrine of 
God with us is a platform on which all men 
can unite, and it suggests a power that all 
men can crave. 

You remember the despairing sentence 
the dying infidel wrote with his emaciated 

[265] 



MIND, RELIGION AND HEALTH 

hand upon the wall over his head, "God is 
nowhere." And he fixt his glazed eyes upon 
it as if to sanction his hopelessness. But 
his little daughter, just back from Sunday- 
school, ran in to kiss her dying father on 
that gloomy afternoon, and read aloud the 
poor, scrawled, run-together words, exclaim- 
ing as she read, "God is now here!" "Oh, 
papa, God is now here!" It startled him, 
and his own hand had written it. "If you 
say so, Nellie, it may be true." That childish 
heart, filled with the consciousness of God's 
presence, could not read it otherwise. 

Therein is the power of the Emmanuel 
movement through which men are made 
whole. With all its correctness of definition, 
its scientific conception and expression, its 
splendid psychology, its consistent rational- 
ity, it is in both its first and last analysis 
Emmanuel, the name of Jesus, God with us, 
God now here. 

Better still, it claims that God has been 
here all the while, for a few hundred cen- 
turies or more, and has always been a posi- 
tive health-giving power, ready to impart 
His curative Almightiness to every poor, 

[266] 



THE EMMANUEL MOVEMENT 

deprest, abnormal mortal that would let the 
divine sunshine in to flood the chambers of 
the soul and to cleanse every sin-curst, 
demon-ridden body into a temple pure and 
beautiful enough for Himself to dwell in. 

Yes, it means back to Christ. But it also 
means to bring Christ forward into our 
feverish, fretful modern life. Emerson 
said, " Hitch your wagon to a star." Dr. 
Worcester, I presume, would say, " Hitch the 
stars to your wagon. " Let heaven help you 
drag your load. Clip Christianity's wings, 
and compel it to walk on two feet. It came 
down to earth quite a long time ago; keep 
it down. Make it tread through the dirt and 
dust of your streets, and all the restricted, 
unattractive abodes of men, irradiating their 
experiences and leaving a trail of sunshine 
everywhere. 

Tolstoi hit it right when he said the cause 
of all our ills is that men have lost their 
sense of God. That is why we rush at our 
brother's throat; that is why we struggle and 
compete, and claw, and cheat, and lose our 
life more and more with every futile at- 
tempt to save it. Yes, and that is the cause 

[267] 



MIND, RELIGION AND HEALTH 

of our sorrows, our sicknesses and our de- 
spair. TTe have refused to believe that God 
was with us and that we were spirits as in- 
finite as is He: and that because spirit with 
spirit may meet, the very joy of heaven was 
at our door waiting to be brought up into 
our consciousness and made the working 
principle of existence. As Jesus said. "The 
kingdom of heaven is within you." The 
declaration is not weakened through the more 
accurate translation. "The kingdom of 
heaven is in your midst." 

This movement is stri] -ord 

with present-day scientific discovery and 
realization. Into what deep realms of sub- 
consciousness have discoverer and inventor 
dug to bring up into their conscious: 
and ours electricity's wonderful display-. 
If their reliance upon material and mechani- 
cal agencies to send thoughts and words 
through telegraph and telephone were start- 
ling, the sending of thoughts and words 
through the wireless air is more so a hun- 
dredfold. Marconi will yet circle the globe 
with his thought propulsions. Edison as- 
sures us that a lone man will in the great 

[ -33] 



THE EMMANUEL MOVEMENT 

Sahara or in the jungles soon be able to 
take a little instrument from his pocket and 
talk with his fellows everywhere. Why? 
Because God is with us. The world of spirit 
is more accurately and powerfully communi- 
cative than all the mechanical contrivances 
of earth. 

So is this Emmanuel movement vastly 
more significant than the patient, plodding, 
remedial work of two earnest churchmen in 
staid old Boston. Already it has more than 
the stamp of their genius upon it. The 
subconsciousness of the human realm is of 
much more infinite significance than they 
have probed. God is with us, and the move- 
ment may well be said to be in its infancy. 
No human eye is sufficiently prophetic to 
see the glorious end. 

See, however, what it has done already. 
It bridges the gulf between the finite and 
the Infinite, between eternity and time. Yes, 
I know Christ did it centuries ago, but we 
haven't lived as tho we thought so. Our 
churches have been builded upon that bridge. 
But more to carry us over and up than to 
bring God over and down. That is why our 

[269] 



MIND, RELIGION AND HEALTH 

faith is three parts theory and one part fact. 
That is why the world, the flesh and the 
devil have had more allurement for men 
than the truth of God. 

I have forty letters upon my desk, 
more than half of which offer as intro- 
duction to my sympathies the statement 
that the writer was brought up a Chris- 
tian, but alas, not such now; that the appli- 
cant for cure of ills was once a church 
attendant, but alas, not that now. Neither 
church nor ministry is blamed. They got 
all that was to be had; Christian ideals, 
splendid doctrines, the location of Jerusa- 
lem and the Dead Sea, abstractions on the 
"blessed Trinity," well-worked-over the- 
ology, old or new, what matter which, and 
some help, doubtless more than they realize. 
They didn't expect much, and their expec- 
tations were met. But the pity of it, the 
world was stronger than the Church, and 
there they are, battered diseased hulks, 
knocking piteously at the doors of the 
Church for help. In God's name, give. For 
Christ's sake, help. You are my last resort. 
Save me or I die. 

[270] 



THE EMMANUEL MOVEMENT 

Thank God, the cry is not in vain. Had 
we not a positive present remedy to offer, 
the agony of that cry would break our 
hearts. Here is one: 

I have an almost uncontrollable desire to commit suicide, 
and would have done so last Saturday night, only I had no 
means at hand of doing it. To-day I am feeling better, but 
do not know when the desire may return. I am a widower, 
thirty-nine years old. One reason I write you is because I 
am supposed to be a Baptist, but do not attend any 
church now. 

Here is another: 

Several years ago I had a severe sunstroke which so shat- 
tered my nervous system that I have never recovered my 
former health, tho I have spent a fortune endeavoring to do 
so. I am in business, but unable to meet my expenses, and 
with creditors pressing me. With bankruptcy staring me in 
the face and a deplorable mental condition, I have grave 
fears that I will lose my reason and do some desperate act. 
It appears to me that I haven't a friend on earth. Oh, sir, 
help me to escape from this terrible bondage of melancholia 
and thus confer an everlasting favor upon me, and God 
will surely bless you for doing so. Earnestly praying you 
will consider my unfortunate circumstances and heed my 
appeal, etc. 

Here is a third, every word of which you 
must bear with me while I read: 

Seeing an article describing your desire to treat certain 
diseases, alcoholism being one of them, with mental sugges- 

[2T1] 



MIND, RELIGION AND HEALTH 

tion and by surrounding the patient with uplifting thoughts, 
I have taken the liberty of writing you regarding the drug 
habit, asking your help for myself and friend as a last 
resort. We are both young men, twenty-two years old, and 
are addicted to the use of morphine. If you could help us 
you would earn our everlasting gratitude and affection. It 
may seem forward and bold to have a total stranger write 
to you, but if you could only know the torture and suffering 
that one addicted to this debasing habit goes through you 
would not wonder at my boldness in writing you. It is as a 
drowning man grasping at a straw. If you could see your 
way clear to help us we would never be able to repay the 
obligation, etc. 

And what of him who writes his wife is 
in a sanatorium with religious dementia, 
brought on through the loss of "our little 
home through a building and loan associa- 
tion. And, oh, sir, our little girl of three 
years cries so bitterly, and calls so loudly 
for her mother. Take pity on a sorrowing 
husband and father/ ' 

We call this a movement for the healing 
of the body. It could be more appropriately 
called a movement for the uplifting of the 
soul unto its divine and infinite possibilities 
of power to live in a clean, newly furnished 
house, with all modern improvements; yes, 
and ancient improvements, too, and where 
the man can enjoy all the comforts of home. 

[ 272 ] 



THE EMMANUEL MOVEMENT 

It is simply a movement to help the Church 
embrace a hitherto neglected field of useful- 
ness; a divine call for the Church to assure 
men that God is with us for the cure of the 
body, as well as for the cure of the soul. 
To tell men that, however hard their circum- 
stances without and their evil habits within, 
they can become absolute masters of their 
fate. 

Then how splendidly it makes for that 
Christian unity the Master had in mind 
when He said: "That they may all be one, 
Father, as I am in thee and thou in me." 
God with us, always makes for unity. No 
movement or church called Emmanuel has 
a right to be altogether and forever sec- 
tarian. Its field is in the open. Its sphere 
of usefulness is everywhere this side the 
stars. Ask the dear man who feels called 
to safeguard his creed and the precious 
dogmas of the denomination to yield a point 
upon a single doctrinal question, tho that 
traditional statement for vital righteousness 
is straw and stubble, and he imagines him- 
self a Luther, exclaiming: "I can not; truly 
I can not. Here I stand, God helping me, 

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MIND, RELIGION AND HEALTH 

I can do no more. ' ' But put a new love into 
his heart for humanity, impart an en- 
thusiasm for a great righteous cause, and 
in spite of himself he becomes, in sympathy 
at least, a member of the Church universal, 
and God's angels pass in and out, perhaps 
for the first time, across the threshold of 
his life. 

Then how needed is some such awakening 
to revitalize the Church. It is becoming the 
popular thing to give up the midweek de- 
votional meeting for testimony praise and 
prayer. Presbyterian, Congregationalist, 
Baptist are following each year more and 
more this popular trend. If the meeting be 
continued it is quite a formal thing. A few 
hymns sung, often at a poor, dying rate, a 
chapter of Scripture, a prayer or two and 
a ministerial address. Such is not universal. 
There are multitudinous exceptions to this 
Dead March in Saul procedure. But it is 
prevalent. But I notice the Church in Bos- 
ton where this movement was inaugurated 
has a devotional service for the first time 
in its history, and for a year or more each 
week ministers devotionally to between 500 

[274] 



THE EMMANUEL MOVEMENT 

and 800 souls. Then I have observed both 
in Boston and New York that the Christian 
Science churches congregate in a single 
church larger numbers still each Wednesday 
night to praise God and Mother Eddy for 
their deliverance from the errors of mortal 
mind. 

In saying all this it is not meant to be 
implied that the churches of our faith are 
not doing much splendid work for God and 
man. They are. Without them the king- 
dom could not have become the realistic fact 
it is. Only eternity will be opportunity 
enough to reveal the far-reaching extent of 
their faith and good works. They are the 
lights set on a hill that have illumined the 
dark places of the earth, dissipated death's 
gloom, and guided countless multitudes into 
a joyful eternity. They are the salt that hath 
by no means lost its savor to make life pure, 
transform character, reorganize society. 
All we require further is that they send their 
illuminating, preserving power into the whole 
man to make him whole. All we demand is 
that they incorporate the "God with us" doc- 
trine unto the casting out of demons; the 

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MIND, RELIGION AND HEALTH 

demons of deranged personality, of neurotic 
and disordered temperament, of miserable 
foreboding that drives out sleep and peace, 
tying up the man in a body with innumerable 
diseases and through which no health-pro- 
ducing spirit flows. 

And how shall these diseases be cured? By 
laying hands on the sick is the scriptural 
advice, hands of faith, of prayer, of health- 
producing thought, of spiritual power. 
Physical contact is but one of the many 
mediums of approach and helpless if there 
be no spiritual power behind. 

The world was a very small, contracted, 
hand-to-hand place in those old apostolic 
days. The enlargements of God have come 
in. Expansions incredible until they ap- 
peared have arrived. Neither remedial 
thought nor healing spirit need fleshly touch 
to conduct them to their desired end. 
God is with us in greater power than in 
the Galilean days. Mechanicalism, natural- 
ism recede as the flood-tides of spirit rise, 
as did John the Baptist in the presence 
of the Christ. Eepentance is good ; but grace 
and truth are better. Wires and hands use- 

[276] 



THE EMMANUEL MOVEMENT 

ful, at certain stages of development indis- 
pensable; but the wireless atmosphere and 
the spirit's touch are more intelligent and 
more universal means of communication. 

To say all this is to affirm that creation 
waits upon recreation; the first birth upon 
the second ; sense perception upon faith, sight 
upon insight, nature upon spirit. Life's 
best day is when we realize God's near power 
for many more of our human ills than the 
established creeds enumerate. As the Scrip- 
tures put it: "My God shall supply all your 
needs according to His riches in glory by 
Christ Jesus.' ' 



[277] 



XI 



THE EMMANUEL MOVEMENT AND 
CHRISTIAN SCIENCE 



[279] 



But they that wait upon the Lord shall renew their 
strength; they shall mount up with wings as eagles; they 
shall run and not be weary; and they shall walk and not 
faint. — Old Testament Scriptures. 

Thinketh no evil. — New Testament Scriptures. 



The evil is null, is naught, is silence implying sound — 
On the earth the broken arcs; in the heaven a perfect round, 

— Browning. 

Man is permitted much 

To scan and learn 

In nature f s frame 

Till he well-nigh can tame 

Brute mischiefs, and can touch 

Invisible things, and turn 

All worrying ills to purposes of good. 

— John Henry Newman. 

No human eyes thy face may see; 

No human thought thy form may know; 
But all creation dwells in thee, 

And thy great life through all doth flow. 

— Thomas Wentworth HicxGinson. 



[280] 



XI 



THE EMMANUEL MOVEMENT AND 
CHRISTIAN SCIENCE 

A contrast — Criticism of Christian Science — Appreciation of 
Christian Science — Citations from ' i Science and 
Health ' ' — The one point in common with the Emmanuel 
movement — The many points of difference — Physicians 
as necessary powers of help, and as unnecessary 
nuisances — The Christian Science self -centered standard 
of healing in contrast with Christ's unselfish ideals — 
How Christian Science and the Emmanuel movement 
regard the Scriptures — Mrs. Eddy's hoped-for philan- 
thropy — How Christian Science and the Emmanuel move- 
ment try to satisfy the world 's need. 

Isr this discussion of Christian Science in 
contrast with the Emmanuel movement, I will 
impose upon myself two limitations. First, 
I will not speak upon its metaphysical, its 
theoretical side. I presume the reason 
critics give it such inhospitable treatment is 
because its metaphysics seems preposter- 
ously wrong according to all rational, psycho- 
logical and theological standards as to the 
constituency of God, man, nature, and the 
world. It is its practical side that interests 

[281] 



MIND, RELIGION AND HEALTH 

me most — altogether, in fact, so far as our 
present meditation is concerned. 

The second limitation is that I approach 
Christian Science as an investigator. I can 
not be as sympathetic, therefore, as the 
disciples of Christian Science would desire, 
for mine is an outside view, rather than an 
inside revelation. Were I on the inside of 
the supposed charmed sphere, my approach 
would not be a questioning one. But being an 
outsider, you must expect this questioning 
attitude, and be prepared for all it implies. 
You may be disappointed then, but you will 
not be grieved, for you have no right to ex- 
pect compliance with your teachings or sup- 
port of your organization. 

Another class of persons will also be dis- 
appointed because I am not more critical in 
scrutiny, and do not make sweeping denun- 
ciation. It is a native trait to be intolerant. 
Tolerance is an acquired virtue, fruitage of 
a balanced mind, a just disposition, a loving 
heart, or a genial spirit. Sometimes the more 
tenaciously we hold a doctrine the more dis- 
tinctively critical are we of all outside of it. 
Such persons can not bear to hear a seeni- 

[282] 



CHRISTIAN SCIENCE 



ingly contrary truth mentioned except to 
denounce it. All such need to learn a fun- 
damental fact; namely, that there are more 
things in heaven and earth than those 
dreamed of in their philosophy. Truth is 
such a big thing, while all approaches to it 
are such little introductory avenues. I, for 
one, can not approach so serious a question 
in the spirit of destructive criticism. It is 
always easier to destroy than to create. 
More damage can be done in an hour by a 
tearer-down than can be repaired in a year 
by one who would build up. Then, again, you 
are disarmed in getting at facts. I can not 
wield such a sledge-hammer weapon. I am 
too anxious to get at the other fellow's view- 
point. Believe me, therefore, to be an im- 
partial investigator, and tho you do not agree 
with my conclusions, you will respect my 
fairness. 

A body of people who pick up a truth the 
Christian Church drops, and push it fear- 
lessly and helpfully, have a right to receive 
both fairness and tolerance of treatment. 
That truth is that there is divine power in 
the universe that can be applied to diseased 

[283] 



MIND, RELIGION AND HEALTH 

bodies with remedial and curative effect. I 
thank Christian Science for that truth. And 
I thank all others who have in less prominent 
ways wielded it. It is not original with 
Christian Science, except in the form under 
which it is presented. Both Eoman Catholic 
and Protestant churches have applied that 
remedial truth through the centuries. And 
there was once a Galilean who was quite an 
adept at that sort of thing. But it had not 
before been made a separate issue, and raised 
to supreme place, and builded into an in- 
stitution. 

But, you exclaim, how can God bless with 
curative power lives whose standards are ir- 
rational, definitions incorrect, methods un- 
scientific and absurd? How often have I 
asked that very question of this same irra- 
tional, unscientific, strikingly peculiar, but 
withal Christian cult. I have asked it when I 
have read the sentences by which the book 
"Science and Health' ' is introduced to our 
confidence, in which the claim to divine in- 
spiration is consciously implied, and in which 
I am told that "No human pen or tongue 
taught me the science contained in this book, 

[284] 



CHRISTIAN SCIENCE 



and neither tongue nor pen can ever over- 
throw it. This book may be distorted by shal- 
low criticism, or by careless or mischievous 
students, and its ideas may be forced into 
wrong channels, but science and truth therein 
will remain forever to be discerned and de- 
monstrated.' ' 

I again asked the question when I visited 
their public temples and saw it cut into the 
solid stone, on one side the word of our Lord 
or one of His apostles, and by its side an 
explanatory word of Mrs. Eddy, both of 
equal authority; in fact, her word more 
necessary and authoritative than the word of 
Christ, else it would not have been there in 
imperishable setting. 

I asked that question when my eye fell upon 
this paragraph wherein Mrs. Eddy's book is 
clothed in the very words once written of the 
word of God, tho sadly perverted and misap- 
plied, ' ' Then will a voice from harmony cry, 
Go take the little book. Take it and eat it up, 
and it shall make thy belly bitter, but it shall 
be in thy mouth sweet as honey. Mortal, obey 
the heavenly evangel. Take up Divine Science. 
Eead it from beginning to end. Study it. 

[285] 



MIND, RELIGION AND HEALTH 

Ponder it. It will be indeed sweet at its 
first taste when it heals you ; but murmur not 
over Truth, if you find its digestion bitter." 

I again asked that question when I read this 
irrational statement : * ' Gender is a quality, 
a characteristic of mind not matter.' ' 

Also when reading this astounding, shame- 
less confession: "In the early years of Chris- 
tian Science, among my many thousands of 
students few were wealthy. Now Christian 
Scientists are not indigent and their com- 
fortable fortunes are acquired by healing 
mankind morally, physically, spiritually. ' ' 

Did Christ exchange His gifts of healing for 
gold? Did He boast of, or encourage, finan- 
cial possession in His followers? But He 
did tell one who would follow Him to "go 
and sell all he had and give to the poor." 
The good cheer and health of the Gospel was 
His fee, and all are urged to come and pos- 
sess God's best life without money and with- 
out price. 

Quite a glaring difference between that 
beneficent missionary endeavor whose inspi- 
ration is to give, give, and the Christian 
Science demand to get, get. So I too, not 

[286] 



CHRISTIAN SCIENCE 



only when contemplating Christian Science's 
glaring inconsistencies and false standards, 
but also when reflecting upon those state- 
ments that savor of mental and religious 
aberration, have asked how can God bless 
such absurd teachings. But the more I have 
thought about it all the more have I recalled 
the loving kindness of God, who never con- 
fines His blessings to the deserving only, nor 
to the intellectually consistent, but lets His 
rain fall alike upon the just and unjust. 
Then have I recalled that sincerity is the 
saving grace, at least, when there is a crying 
need to be satisfied however irrational the 
thinking back of it. 

Out of the heart are the issues of life. It 
is not what sloughs off from the top of a 
man's head that counts. With God the pri- 
mary thing is human need, not what the 
needy one thinks cosmologically, astronom- 
ically or theologically. It is not that God 
blesses erroneous mentality, but in spite of 
it. I suspect that by and by we will be quite 
shaken up to find out how little God cares 
about viewpoints and intellectual attitudes 
and scientific approaches, and theological 

[287] 



MIND, RELIGION AND HEALTH 

treatises and catechisms and creeds. The 
truth of the matter is that God is so much 
more interested in us than we are in Him, 
even than we are in ourselves, and that He 
is so exceedingly anxious to put His abundant 
eternal life into us, that He is quick to take 
advantage of any little opening to send into 
the human spirit His exceeding largeness and 
uplift. I think Christ's comparison of faith 
to a grain of mustard-seed has some such 
significance. Seeing all this is to realize 
that men are blest of God, not because of 
what they know, but of what they need. 

That does not mean that the Omniscient 
One puts a premium on ignorance either. 
Nor is it to affirm that Christian Science is 
right or wrong upon its intellectual side. It's 
a question whether rightness or wrongness 
applies to intellectuality anyway. Be that as 
it may, Christian Science has gotten hold of 
a truth about divine healing that is backed 
by numberless trustworthy testimonies. And 
it not only spells health for the body but ex- 
hilaration of spirit also, and happiness of 
heart, and reliance on the Bible and devotion 
to God. 

[288] 



CHRISTIAN SCIENCE 



I would designate Christian Science as a 
branching off from Christianity on a single 
line unto an important work, and carrying 
some of Christianity's charm with it, while 
I would designate the Emmanuel movement 
as a broadening out of Christianity to take 
in a new and long-neglected field, and culti- 
vating it with good seed. 

To change the figure. It has always 
seemed to me that Christian Science was try- 
ing to play a symphony on one string, and 
succeeding tolerably well. It's amazing how 
much music you can get out of one string. 
But I prefer at least four to my violin. And 
as for symphonies, an entire orchestra 
doesn't come in amiss. They get, however, 
a good deal of melody out of the unique 
situation — beautiful, soul-soothing melody — 
in which there is never a discord. But to me 
continuous melody gets monotonous after a 
while. I must say I prefer harmony, with 
its varied tones, its multiple chord forma- 
tions, in which many a discord is, but all 
blended, both evenly and symmetrically, with 
the many compounded parts. That comes 
nearer imitating the music of the spheres. 

[289] 



MIND, RELIGION AND HEALTH 

But there is this one point in common be- 
tween Christian Science and the Emmanuel 
movement, that both desire to remedy bodily 
ills. True, they no sooner join issue than 
they disagree and, like some uncongenial hus- 
band and wife, separate. The point of 
separation is the nature of curable and 
incurable malady. The Emmanuel move- 
ment exclaims only "functional disorders of 
the nervous system" can enter our clinic. 
Christian Science exclaims " functional and 
organic diseases, too," can have our cure. 
Here is where Christian Science shows splen- 
did tho not commendable daring. No disease 
under heaven feases it. Its daring is ad- 
mirable. Its consciousness of power superb. 
Its presumption almost contagious, if not 
quite. I should say its consciousness of limit- 
less power was its weak point. But wouldn't 
its consciousness of limited power be a 
weaker? It seems so, surely, even to its un- 
doing. Therefore, it pushes ahead with all 
assurance, even tho it, at times, fails to make 
good. It, however, works successfully 
enough times — and, they claim, in the most 
hopeless kinds of organic diseases — to justify 

[290] 



CHRISTIAN SCIENCE 



existence. This only point of similarity then 
becomes the first point of difference. 

A second point of contrast is in its atti- 
tude toward the powers that be. The 
Emmanuel movement claims that the powers 
that be are ordained of God, with especial 
reference to medical and surgical powers. 
Christian Science claims that the powers 
that be are no powers at all. I admit to be- 
ing old-fashioned enough to claim that physi- 
cians are among the greatest benefactors of 
humanity. President Eliot, of Harvard, goes 
me one better, exclaiming, "the very great- 
est.' ' Christian Science would not even be 
polite enough to call them necessary 
nuisances in its firm belief, against the in- 
telligence of the ages, that they are both 
nuisances and unnecessary. But of what ac- 
count is the intelligence of the ages save to 
emphasize admirably the existence of the 
errors of mortal mindf 

Then Christian Science denies nature. 
The Emmanuel movement doesn't need to. 
Christian Science, possibly, is afraid that if 
it admits nature's existence it may fall under 
its charm. The Emmanuel movement does 



[291] 



MIND, KELIGION AND HEALTH 

not have to deny nature, either to get away 
from its charm or to dominate it. I presume, 
however, the Christian Scientist, like many 
other idealists, enjoys idealization. I plead 
guilty to being something of an idealist my- 
self. I have said more than once that time 
was nothing, that eternity was all ; that time 
was only the one little segment of the infinite 
circle, revealed and adapted to us, while the 
other ninety-nine parts were hidden; there- 
fore, being an adaptation of eternity, time 
had no reality other than eternal reality. But, 
alas, to us little-time mortals unto whom and 
for whom it has been adapted, it has reality ! 
The changing seasons, the flying years em- 
phasize it ; while from an eternal standpoint 
it has none. 

You see, it is the old philosophic concep- 
tion that started way back in the Vedas and 
Upanishads of India; then passed over into 
Plato, then forward to Kant; namely, that 
the noumenal world is all and the phenom- 
enal world nothing. But the phenomenal 
world has to be reckoned with. It does not 
evaporate readily enough to suit the prac- 
tical man. So the practical man grapples 

[292] 



CHRISTIAN SCIENCE 



with it instead of denying its existence. 
Therein is both the strength and weakness 
of Christian Science in its tremendous irra- 
tional denials. 

Kationally there is no possible justification 
for its strange procedure. Sir Oliver Lodge 
exclaims: "Denial of all sides of a prob- 
lem but one is the weakness and delusion of 
Christian Science. They hold one side of 
truth, and in so narrow and insecure a fash- 
ion that in self-defense they think it safest 
simply to deny the existence of all other 
sides. " No rational justification, we say. 
But therapeutically redemptive neverthe- 
less. Out Platoing Plato and out Berkeley- 
ing Berkeley, our two most extreme idealists, 
but so psychologically intensive on a single 
point that most desirable results are attained. 
In their case the end justifies the means they 
claim, so what matters it tho the intellectual 
and religious world look on in amazement. 
Tho their great denials of what all normal 
mortals call reality is their weakness and 
their strength, their true strength is in their 
power to affirm a universal health principle 
which is theirs, also ours for the asking. 

[293] 



MIND, RELIGION AND HEALTH 

Everything follows from this — repose, for 
instance. A French proverb says, "When a 
man does not find repose in himself, it is in 
vain for him to seek it elsewhere." The 
Christian Scientist is the most reposeful mor- 
tal on the face of the earth. Why not so? 
Everything he dislikes he denies — inconven- 
iences, annoyances, temptations, sin, pain and 
sickness. Those grand old lines come to my 
mind: 

Not in the clamor of the crowded street, 

Not in the shouts and plaudits of the throng, 

But in ourselves are triumph and defeat. 

Thus, also, mastery is theirs, without the 
struggle of conquest. Napoleon said: "I 
have only one counsel for you — be master.' 9 
True, Napoleonic mastery was quite a dif- 
ferent thing from Christian Science mastery. 
But both mastery notwithstanding. Claudius 
exclaimed, ' ' No man is free who is not master 
of himself.' ' 

The Christian Scientist admirably em- 
bodies the dictum of grand old Edmund Spen- 
ser in his "Faerie Queene," who said — 

It is the mind that maketh good or ill, 
That maketh wretch or happy, rich or poor. 

[294] 



CHRISTIAN SCIENCE 



Christian Science is the most prolific 
creator of fairy queens in existence, and all 
living in fairy palaces. No small achieve- 
ment, I assure you, to build a fairy palace 
in the midst of this sordid old earth. The 
Christian Scientist of all men has a right to 
affirm that the air castle is the only real castle 
in all the world. Thus the Christian Scien- 
tist constructs for himself an ethereal world 
where esthetic tendencies prevail. 

The Emmanuel movement has not found 
the world so ideal that its actual existence 
must be denied in order that it may be readily 
dealt with; nor, on the other hand, has it 
found the world too substantially big and evil 
to be benefited by its remedial force. It sees 
the world to be an actual affair all alive with 
possibilities of evil and good, of disease and 
health, ever awaiting our human interest and 
packed full of opportunity for work and 
achievement. 

Just another contrast: Christian Science 
claims the Scriptures to be a sealed book, a 
locked treasure-house until it applies the 
key. The Emmanuel movement proceeds 
upon the conviction that the Scriptures 

[295] 



MIND, RELIGION AND HEALTH 

are so open and simple and illuminating 
for all devotional purposes that human keys 
are more likely to turn the wrong way, and 
lock instead of open. Then there is that 
precious Lord's Prayer. We thought it suf- 
ficiently self-revealing as it fell from Jesus' 
lips. But it seems its language needs to be 
improved ; its clear, crisp, simple thought in- 
terpreted in other style and speech. 

And yet this text from Isaiah, one of the 
most beautiful, is very appropriate to the 
Christian Science faith. It waits upon the 
Lord to renew its strength, and mounts as 
on wings of eagles. Its aspirational side is 
to me delightful to contemplate. It soars 
clear up into the sunlit realm of the Divine 
Mind, as does the eagle into the eye of the 
sun. It basks in the light of God's face. No 
small achievement. "Would that the staid old 
conservative churches of Christendom had 
such superb aspirational powers. 

Christian Science also runs and is not 
weary, walks and is not faint. It is in con- 
stant touch with its source of strength. 
But while the Emmanuel movement is also 
aspirational, it may be said to be strongest 

[296] 



CHRISTIAN SCIENCE 



upon its extensional side. This illustration 
may serve to show what I mean. A few 
months ago the founder of Christian Science 
was heralded as giving a million dollars to 
the poor. ' ' Splendid ! ' ' cried the world. ' i It 
is at last making a disinterested contribu- 
tion to humanity. Mrs. Eddy is at last go- 
ing to yield up a million of her psychic gains 
to found a charity for the poor. Mrs. Eddy's 
name will become linked with such public 
benefactors as Eockefeller, Carnegie and 
Mrs. Sage." But, alas! for the poor indeed, 
but only for such of them as would study 
Christian Science. That is what I mean by 
saying it is more aspirational than exten- 
sional. It runs out into the world to bend 
the world to itself. On the other hand, the 
Emmanuel movement, which is the Church 
at work, runs forth into the world to cure its 
ills with higher incentive than to bend it to 
itself, whatever denominational name that 
self be known by. 

Christian Science may be likened to a tree 
— a tall, graceful palm, if you choose — 
springing up out of the arid, sandy plain of 
our social and commercial life. It is stri- 



[297] 



MIND, RELIGION AND HEALTH 

kingly branchless, but lias luxuriant foliage at 
the top, and under its kindly shade the wearied 
and sick find refreshment and rest. The Em- 
manuel movement, on the other hand, has 
no independence to boast of. It is simply a 
new shoot, carefully grafted into the grand 
old fruit-bearing denominational trees, to 
help them bear fruit so luscious and tempt- 
ing that the world is eager to pluck and eat 
for its daily nourishment and life. 



[298] 



XII 



THE EMMANUEL MOVEMENT 
JESUS CHRIST 



AND 



[299] 



The prayer of faith shall save the sick, and the Lord shall 
raise him up, and, if he have committed sins, they shall he 
forgiven him. Confess your faults one to another, and pray 
one for another that ye may be healed. The effectual fervent 
prayer of a righteous man availeth much. — New Testament 
Scriptures. 

Worship's deeper meaning lies 
In mercy, and not sacrifice. 
Not proud humilities of sense 
And posturing of penitence, 
But love's enforced obedience. 

Christ dwells not afar, 
But here amidst the poor and blind, 
The bound and suffering of our kind; 
In works tee do, in prayers ice pray, 
Life of our life Ee lives to-day. 

— Whittier. 

Was some one ashing to see the soul? 
See your own shape and countenance. 

— Walt Whitman. 



[300] 



XII 

THE EMMANUEL MOVEMENT AND 
JESUS CHRIST 

Christ's attitude toward the healing of the body — The 
attitude of Peter, Paul and James — Why a lost 
art? — Despising the body — Eise of monasticism — A cor- 
rupt Church — Epicureanism and stoicism — Kantianism 
— Back to Christ — Eestricting and enlarging the pur- 
pose of the Church — The testimony of John Wesley upon 
value of religious therapeutics — A nurse's letter in be- 
half of an Emmanuel movement cure of excessive alco- 
holism — The patient's tribute to the redemptive power 
of Christ after five months of abstinence — Our deplor- 
able ecclesiastical situation — Eight kind of Church 
extension. 

It is astonishing how much the Scriptures 
say of the cure of the body, all of which is 
hidden to the reader until he looks for it, 
else has his attention called thereto. These 
cures are like nuggets of gold and silver ly- 
ing upon the surface, but unobserved to all 
passing that way with gaze fixt upon the sky. 
The synoptic Gospels contain a revelation 
along this line, marvelous to behold. I ran 
through one of these, the Gospel of St. 
Matthew, and found hundreds of cases, all 

[301] 



MIND, RELIGION AND HEALTH 

flashing intelligence into the mind in behalf 
of Christ's eagerness to make sick people 
well, like diamond points scintillating light. 

The features of this revelation were more 
astonishing than the revelation itself. In 
few cases is the cure of the soul included by 
any statement made, existing therefore only 
in inference, the cure of the body being pri- 
mary and often the sole concern. Many are 
healed on another's faith, as in the case of 
the Centurion's servant, the daughter of 
the Canaanitish woman, the man whose son 
was a lunatic, and the man sick of the palsy. 
In only one case of these hundreds does the 
Master forgive sins first. 

When he sends out His twelve disciples 
His charge to them reads thus: He gave 
them power over unclean spirits to cast them 
out, to heal all manner of sicknesses and all 
manner of diseases. And when He bids them 
preach that the kingdom of heaven is at 
hand he continues: "Heal the sick, cleanse 
the lepers, cast out devils." When John 
sends his messengers from the prison to de- 
termine if he were the Messiah, He exclaims : 
"Tell John what ye see and hear; the blind 

[ 302] 



JESUS CHRIST 



receive their sight, the lame walk, lepers are 
cleansed, the deaf hear, the poor have the 
Gospel preached to them." He thus puts the 
healing of the body in the very forefront of 
His ministry, and He bids His disciples put 
it in the very forefront of theirs, making it 
their first concern. He, moreover, shows 
such anxiety to banish disease that He does 
not pause to require faith on the sufferer's 
part. Nor does He seem to transmit His 
healing power through a healthy mind and a 
cleansed soul. In many cases there is no 
way of telling how many He heals involun- 
tarily. In the case of the diseased woman 
the hem of His garment is touched. On 
another occasion we read, they brought all 
that were diseased that they might touch the 
hem of His garment, and as many as touched 
were made whole. 

What is the summing up of it all, if not 
that the tides of spiritual power were always 
coursing through Jesus, charging with heal- 
ing force even His garments. 

After Christ's departure from the earth 
the cure of the body becomes incidental to 
the cure of souls. The disciples are so intent 

[303] 



MIND, RELIGION AND HEALTH 

upon spreading the kingdom that they have 
more important things to attend to, in pro- 
claiming Him the Son of God, His resurrec- 
tion from the dead, the forgiveness of sins in 
His name, the establishing of the Christian 
Church. 

But the divine power for the cure of 
disease is still present. Peter heals the 
lame man at the gate of the temple. Later, 
they bring their sick and lay them by the 
roadside that His shadow fall upon them. 

Paul wrought cures both at Lystra and 
Ephesus. He at Lystra enabled the man crip- 
pled from his mother's womb to walk and 
leap. At Ephesus the enthusiasm ran so high 
that they brought aprons and handkerchiefs 
to be charged with his healing power. They 
then placed these upon the sick, and the 
diseases, we read, departed from them and 
the evil spirits went out of them. 

Then comes James into prominence, with 
his gospel of works. Of all men the practical 
one, simple, concise, epigrammatic, broad, 
humanitarian. " Be ye a doer of the Word." 
" Faith without works is dead"; " Guard 
your tongue, it is a fire, a world of iniquity" ; 

[304] 



JESUS CHRIST 



"Pure and undefiled religion is this, to visit 
the widows and the fatherless in their afflic- 
tion and to keep himself unspotted from the 
world." And yet he can not close his epistle 
without exclaiming: "Is there any sick 
among you, call in the elders of the Church, 
the prayer of faith shall save the sick. Con- 
fess your faults, pray one for another, that 
ye may be healed." It looks as tho this ad- 
vice were given at the close of his epistle just 
because he is so broad and humanitarian. 

There can be no question but that our Lord 
intended the ministry of healing to continue, 
and that it was a matter of grave importance 
to Him that it should. 

Why, then, has this ministry become a lost 
art? Because we are still hampered by 
medieval thought regarding the body. That 
thought is that the body is the chief hin- 
drance to the soul's progress. 

We know what the Dark Ages meant to 
the Church. They came near killing it out. 
The corruptions of the age came in. The 
world and the sensuous realizations of the 
body overthrew spiritual zeal. The Church's 
ideals fell. Her standards trailed in the dust. 

[305] 



MIND, RELIGION AND HEALTH 

Her priesthood became licentious. Her 
bishops and archbishops debauched. A 
righteous remnant came out and founded 
monastic orders. The monastery saved the 
Church from dissolution, and kept religion 
pure from worldly and sensuous taint. But 
at great cost. Asceticism ruled. Their con- 
cern was to save the soul. The body is the 
great curse. In it all evil dwells. It pos- 
sesses no good. Therefore, crucify it. Beat 
it with stripes. Deny its demands. Starve 
out its strength. Fast and pray. Through 
poverty, starvation, scourging and all con- 
ceivable denial it must be kept under. It and 
the world were wholly bad. Get away from 
both and save the soul. It was a strenuous 
attempt to live the simple life. 

Their inspiration was taken, possibly, from 
Christ's words: "If thy hand offend thee, 
cut it off; if thine eye offend thee, pluck it 
out." For, said Jesus, it were better to en- 
ter into the eternal life maimed physically 
than to retain your physical completion and 
lose it. True. ' ' For what is a man profited 
to gain the world and lose himself." 

Then we know how perilous is reliance 

[306] 



JESUS CHRIST 



upon the gratification of the senses. Of 
course, life is restricted sadly when even one 
of these avenues of expression is blocked. 
The blind man, the deaf man are pitiful to 
behold. We thank God we have five unim- 
peded ways of approaching the world, five 
precious means of receiving the beauty, the 
melody, the fragrance, the sweetness and the 
substance of nature. But poor, indeed, is 
he who has no soul faculty for seeing the 
sights on the other side the horizon. To 
be pitied, he who hears no music of the 
spheres. Of all men, miserable, if he has no 
susceptibility for God. 

So thought those medievals who through 
asceticism led anemic lives in monastic cells. 
Therefore, it was a choice between bodily 
vigor and spirituality. 

Then there was another line — a philoso- 
phic, along which the necessity for asceti- 
cism came in. Epicureanism is as prevalent 
to-day as it was two hundred years before 
Christ. Nothing is worth while but pleasure 
is its cry. "Let lis eat, drink and be merry; 
for to-day we live and to-morrow we die," 
is its inspiration. We, like all the followers 

[ 307 ] 



MIND, RELIGION AND HEALTH 

of Epicurus, have degenerated into desire for 
quantity and intensity of pleasure. Let life 
run riot. Let luxury, extravagance, sen- 
suous enjoyment and dissipation fill out the 
day. That is and was epicureanism at its 
worst. Then sprang up stoicism, and Zeno, 
Seneca, and Marcus Aurelius became the 
saviors of their day. "Man must have no 
passions at all." "Emotion is a disease 
and not to be tolerated for a moment." 
"Health of soul recognizes neither passion 
nor emotion." "Pleasure is transitory, tire- 
some, sickly ; it hardly outlives the tasting of 
it." Seneca exclaims: "I am seeking what 
is good for man, not for his body." Eigor, 
austerity, became their chief concern. If the 
countenance is ever illumined it must be a 
stolid smile that lights up the face. Neither 
sorrow nor joy must be allowed to enter the 
heart. Perpetual calm must become its feast. 
Pity is weakness. Compassion and sym- 
pathy are death. Such is stoicism. A violent 
rebound from all body gratifications. And 
there is a deal of religious stoicism in exist- 
ence now. 
Then there is Kantianism. We can never 

[308] 



JESUS CHEIST 



repay our indebtedness to the German, Im- 
manuel Kant, for his rigorous ideals of duty. 
But his splendid "Categorical Imperative" 
spells out only half the truth. It is not life. 
It is only theory about life at its severest, 
rather than at its best. Not duty for duty's 
sake altogether. Life is broader and richer 
than duty can spell out. Pleasure must be 
reckoned with. Happiness must have rep- 
resentation. Morality — cold, commanding 
and unyielding — must not bend humanity 
wholly to itself. Bather must it bend itself 
to humanity. Life is bigger than all else. 
Value is the only reality that shall dominate 
it. And value takes in duty, morality, pleas- 
ure, happiness, and all else that it can use 
to demonstrate its worth. 

And where do we find ourselves standing 
to-day? If epicureanism be not allowed to 
give us the cue to living, neither shall 
stoicism. If hedonism, the call of pleasure 
must not enslave us, neither shall intui- 
tionism, the call of conscience and duty. If 
worldliness and sensuousness be not per- 
mitted to claim the throne, neither shall the 
asceticism of medieval or modern times. 

[309] 



MIND, RELIGION AND HEALTH 

Man, because he is God's best creation, must 
be a child of freedom. He shall know the 
truth and the truth shall make him free. 

So the place of emphasis has shifted. It is 
not to live as tho there were no world to 
enlist your sympathy. But to be in the 
world molding it, purifying it, using it for 
your good. Nor is it to live as tho you 
were a disembodied soul. But to make the 
body fit habitation for the soul. It is not that 
either world or body are so bad that you, to 
be spiritual, ignore them. But it is that both 
exist that you may master them. Use them 
freely, honorably; but don't let them use you. 
Go down into the world hourly, if you choose, 
but down because you live above the world. 
Live in the body joyously, because you live 
in the spirit and can not, therefore, inhabit 
the body on other terms. 

The Emmanuel movement is a very timely 
help to this desired end. It recognizes life 
in the body and the world, as did Jesus of 
Nazareth centuries ago, and grapples with 
the situation to make the man master of his 
fate. It sees the world to be a beautiful 
rather than a dreadful place to dwell in. It 

[310] 



JESUS CHRIST 



views the body as comely and plastic, with 
possibilities to become a veritable temple 
beautiful when that skilled artist, the spirit, 
hath chiseled all its graces into it ; even made 
it a temple fitted to be the abiding-place of 
the Holy Ghost. 

Do I seem to be introducing into life a new 
and unfamiliar force? Bather an old ac- 
credited power, a power as old as Nazareth ; 
that stood the test of Calvary; that rose 
triumphant from the tomb, and ours, by vir- 
tue of our faith in the Son of God. 

A Christian force in very truth, but only 
new and unfamiliar to the soul unacquainted 
with Jesus Christ. The most devout of the 
centuries have not been altogether strangers 
to this remedial truth. Hear that royal soul 
John Wesley, the founder of Methodism, ex- 
claim : " I earnestly advise every one, together 
with all his other medicines, to use that medi- 
cine of medicines, prayer. Where is the cure 
for either lingering or impetuous passions 
that either furiously overturn this house of 
earth, or saps the foundations of health and 
life by sure approaches. The whole materia 
medica is of no avail in this case. What can 

[311] 



MIND, RELIGION AND HEALTH 

cure it but the peace of God. No other med- 
icine under heaven. What but the love of 
God, that sovereign balm for the body as well 
as the mind. The passions have a greater 
influence on health than most people are 
aware of. All violent and sudden passions 
dispose to or actually throw people into acute 
diseases. The slow and lasting passions, such 
as grief and hopeless love, brings on chronic 
diseases. Till the passion which caused the 
disease is calmed medicine is applied in vain. 
The love of God, as it is the sovereign remedy 
of all miseries, so in particular it effectually 
prevents all the bodily disorders the passions 
introduce by keeping the passions themselves 
within due bounds. And by the unspeakable 
joy and perfect calm, security and tranquillity 
it gives the mind, it becomes the most power- 
ful of all means of health and long life." 

I asked one of my church officials what he 
thought of this new movement. His answer 
rebuked me, as he exclaimed, "What is there 
new about it?" "Nothing new," said I. 
"Only the old Gospel under a new name, 
stepping forth to inhabit a new sphere of 
usefulness, and to make conquests there." 

[312] 



JESUS CHRIST 



Just a further question: Does the Em- 
manuel movement restrict or enlarge the 
purpose of the Church? Well, that depends 
upon what the purpose of your church may 
be. If the Church exists only to prepare men 
for eternity, it restricts its purpose; for it 
turns the Church's attention to the earth 
and the concerns of time. It does not help 
men to be carried to the skies on flowery 
beds of ease, but it does help them to fight 
their battles here upon the earth and live 
nobly, and win out even before the end of 
the strife. It has no interest in enabling a 
man to read his title clear to mansions there, 
but it does show him how his title can be 
searched and found valid here in the homes 
of men, the haunts of vice, the dust-filled 
avenues of earth. 

Then again, if your church exists to per- 
petuate ecclesiastical formality, denomina- 
tional regularity, creedal and doctrinal 
substantiality, the Emmanuel movement calls 
a sorry halt upon your dry-as-dust en- 
deavors; for it has no higher ambition 
than to make some poor human creature 
whole. 

[313] 



MIND, RELIGION AND HEALTH 

You remember the story of the two boys 
who, upon a sultry summer Sunday after- 
noon, were learning their catechism. One 
said to the other, "How far have you got?" 
"I'm beyond redemption," was the facetious 
answer. "You are?" exclaimed the ques- 
tioner. "My! I'm in the middle of original 
sin." The Emmanuel movement knows noth- 
ing about and cares less for either original 
sin, or any such theoretical redemption. It 
does, however, occupy itself with the ravages 
of sin. It does carry to the lowliest, most 
outcast, most despairing soul upon the earth 
a full, rich every-day redemption. 

It has been said that this full, rich, every- 
day redemption that the Emmanuel move- 
ment achieves is more physical than spiritual. 
The objection has been hurled in our faces 
that this movement emphasizes human com- 
pleteness rather than the completeness that 
is in Christ. In reply to all this I would 
quote the written word of one cured of ex- 
cessive alcoholism. But that we may realize 
how bad this case was I would first of all cite 
the words of the nurse in attendance upon 
the case in question : 

[314] 



JESUS CHRIST 



I was recently nurse, during days of delirium, to a man 
who has for many years been fighting against periodical 
attacks of severe alcoholism. So-called " cures,' ' sanato- 
riums and doctors were unsuccessful. In despair we applied 
to Dr. MacDonald for possible help through the Emmanuel 
movement, and the doctor consented to take him. There 
were five conferences, extending over nine days, and he has 
not touched a drop since the first. 

That day I left him alone for several hours, when he 
triumphantly showed me a full bottle of whisky accidentally 
discovered where I had secreted it, and which he had ab- 
stained from drinking, altho sorely tempted. 

After the second conference, on seeing a big whisky sign, 
telling a certain brand is "best," he responded mentally, 
1 ' That 's a lie ; there is no good in it, ' ' reiterating it when- 
ever the haunting thought recurred to him. After the third 
conference he went and paid his saloon bills, informing his 
old associates they would never see him again and refusing 
to touch a drop, in spite of laughter and ridicule. 

He is following the Emmanuel teachings, full of hope for 
the future. The removal of this curse, whch has almost 
wrecked his life, is the greatest possible blessing that could 
have come to him. 

P. M. D. 

Now for the man's strong Christian word 
after five months of total abstinence, during 
which time the joy of the Lord has been his 
strength : 

I am in my fifth month now, and while I am getting along 
nicely I am having lots of temptations, meeting them almost 
every minute in the day, but downing them like a good 

[315] 



MIND, RELIGION AND HEALTH 

soldier. The weapon that I strike them with is suggestion, 
soliloquizing like this, " Whisky is poison, and death to me, 
and misery to both of us. I hate it and will never touch 
another drop under any circumstances. Christ has delivered 
me from its bondage of habit, and I am a free man in Him. 
Sin hath no more dominion over me. I am strong in the 
Lord and the power of His might, saying l no ' to every temp- 
tation. He makes me strong physically, mentally, spiri- 
tually. I pray Him to make me stronger and truer every 
day. I thank the dear Lord with all my heart for healing 
my diseases and redeeming my life from destruction, and 
crowning me with loving kindness and tender mercies. Hav- 
ing reenforced myself in this fashion, you can see how able 
I am to knock down the next devil that I meet. ' ' 

J. H. K. 

So it depends upon what the purpose of 
the Church may be. To the Church that re- 
gards itself a light set to shine in the 
darkness, the Emmanuel movement is a mes- 
senger to carry that light into all the gloomy 
corners of existence, that men may see the 
truth. To the Church that regards itself as 
salt that hath not lost its savor, it reveals 
vast human tracts that are to be kept from 
spoiling. To the Church that has a Christ- 
inspired missionary zeal it brings the des- 
pondent, the despairing, the sick, to its doors 
for healing, and helps the Church pour in 
the oil of gladness and bind up their wounds. 

[316] 



JESUS CHRIST 



Such is surely enlarging the purpose of the 
Church. 

And, oh, the need of such ministry as that ! 
Hear Dr. Jefferson, of the Broadway Taber- 
nacle, exclaim: " While the Church has been 
filled with doubts and fears, there has been 
an ever-deepening estrangement between 
the Church and large classes of our popula- 
tion. It is a world-wide phenomenon. ' ' And 
hear Dr. Parkhurst, of the Madison Square 
Presbyterian Church, exclaim, "It is un- 
doubtedly the fact that there is misunder- 
standing between the Church and the rank 
and file of the working classes. The Church 
in times past has been excessively addicted 
to the work of preparing people to live in 
heaven, instead of fitting them to be comfort- 
able, decent and righteous citizens of the 
world that now is. The step that is obliga- 
tory upon the Church is to enter more 
appreciatively and sympathetically into the 
material, intellectual and spiritual neces- 
sities of the people in this present life. We 
can depend upon it that people will love the 
Church as much as the Church loves the peo- 
ple. The solution of the present problem 

t 317 ] 



MIND, RELIGION AND HEALTH 

is one which involves a more thorough for- 
getfulness of our own spiritual perquisites, 
and a holy ambition to reproduce in ourselves 
the mind with which Christ cherished all the 
interests of all people. ' ' 

The Emmanuel movement would go far 
to bridge Dr. Jefferson's ever-deepening 
estrangement between the Church and the 
people at large. It would, as no other 
adaptation of the Gospel ever has, help 
achieve Dr. Parkhurst's desire that the 
Church make men comfortable, decent, right- 
eous citizens of the world that now is. 

Saying all this is not to affirm for an 
instant that the Church should change front 
upon the religious problem. It is not to 
cease its endeavors to save the soul. Eather 
to increase them, the body being a very tem- 
porary concern in comparison. It is not to 
replace its vision of the delectable hills with 
that of an earth full of human wo. It is 
simply called upon to consider extension, as 
well as altitude, that all down along the shi- 
ning line connecting the highest point of alti- 
tude with the farthest point of base petitions 
for help, health and life may ascend, and down 

[318] 



JESUS CHRIST 



which the angels of peace and joy and all 
heavenly ministration may come to bless the 
earth. In short, it is to realize that the field 
is the world ; the place, the only place, where 
Our Lord gave us any authority to scatter 
the good seed of His word. 



[319] 



QUESTIONS AND ANSWERS 



Please state briefly the principles of the Emmanuel 
movement; also state how they can be self -applied? 



[321 J 



The most important step forward that has occurred in 
psychology since I have been a student of that science is the 
discovery that, in certain subjects at least, there is not only 
the coyisciousness of the ordinary field with its usual center 
and margin, but an addition thereto in the shape of a set 
of memories, thoughts and feelings which are extra marginal 
and outside the primary consciousness altogether, yet able to 
reveal their presence by unmistakable signs. I call this the 
most important step forward, because unlike the other ad- 
vances which psychology has made, this discovery has 
revealed to us an entirely unsuspected peculiarity in the 
constitution of human nature. 

— William James. 



[322] 



Please state briefly the principles of the Emmanuel 
movement; also state how they can be self -applied? 

A. — The Emmanuel movement has two 
sides, a psychologic and a religious. It prob- 
ably would never have been born but for the 
revelations of modern psychology upon the 
existence of two minds in every person, a 
conscious and a subconscious. It is based 
on the knowledge that in the subconscious 
mind, or life, there are deep and far-reaching 
remedial powers that exert themselves in- 
stinctively along the line of the suggestion 
imparted to it by yourself or another per- 
son who would help you. Much is made of 
a quiescent relaxed state; for the sugges- 
tion you give yourself. Else what is given 
you by another depends upon the inactive, 
unquestioning, unreasoning condition of the 
conscious mind. During sleep these health 
thoughts take root in the subconscious life 

[323] 



MIND, RELIGION AND HEALTH 

more quickly than at other times. If it is 
self-suggestion you indulge in, just before 
going to sleep, else when you are quiet and 
relaxed, is the best time. The health thought, 
which is really a mental picture you form, 
is taken eagerly by the subconscious life. It 
is simply an impression you make upon it. 
It is a hint you give, that you want worked 
out. You may not realize the result you de- 
sire for a long time. 

But do not think the impression has not 
been made because you do not realize it. 

The realization will come to you later, per- 
haps weeks after, but the more faith you 
have that it will come the quicker it will 
come, for faith is the atmosphere the sub- 
conscious mind must have, that the sugges- 
tion grow and be realized; just as the seed 
planted in the ground must have air and sun- 
light and rain to grow in else it will never 
spring up from the depths of the soil. If 
you doubt that the subconscious will grow 
the suggestion, you negative the suggestion 
and make it useless. There is great danger 
of doing this just because you are impatient 
and over anxious to realize results. Eemem- 

[324] 






QUESTIONS AND ANSWERS 

ber that the religions name for the subcon- 
scious life or mind is the soul, altho the psy- 
chologist will not concede the claim. Hudson, 
however, speaks of a central intelligence 
within us which controls bodily functions, 
actuates the involuntary muscles and keeps 
the bodily machinery in motion. "Call this 
intelligence," he further states, "the princi- 
ple of life, the abdominal brain, the communal 
soul, or the subjective mind, yet it exists, and 
controls the body functions in health and 
disease." Hudson's statement, you see, will 
permit this religious terminology. And I am 
convinced in reading Hudson's book on "The 
Law of Mental Medicine" that he would 
agree with us that you can draw on the Uni- 
versal Mind, which is another name for God, 
for the power needed to grow the health 
thought implanted in the soul. 

Here is where we come on to religious 
ground. Christ is the source of the abundant 
life. As God's representative to man He 
gives this God life to whosoever takes it of 
Him. You can treat yourself psychologically 
then, or religiously. Call upon God in 
prayer for His life to be manifested in you 

[ 325 ] 



MIND, RELIGION AND HEALTH 

to cure your ills, and believe it is given the 
moment you sincerely ask. This faith be- 
comes the favorable atmosphere for it to 
grow and manifest itself in. To look at the 
question psychologically benefits you because 
tho you do not consciously call on God you 
are all the while assuming His life-giving 
power, for you are simply taking advantage 
of the divine laws put in your keeping and 
which psychology has revealed. Suggestion 
and belief in the latent power of the subcon- 
scious are divinely provided means for you 
to use. 



[326] 



II 



How is it that the subconscious mind has so much 
curative power? 



[327] 



There is a great deal of unmapped country within us. 

— George Eliot. 



[328] 



II 



How is it that the subconscious mind has so much 
curative power? 

A. — If, as I believe, our subconscious mind 
is the individual manifestation of the univer- 
sal mind, it is easy to see whence comes its 
curative power, for no stretching of the 
imagination is needed to see God as the great 
saving force of existence. His all power can 
not be more wisely and lovingly used than 
in saving His children, in making them whole 
through and through and all in all. 

If, on the other hand, we eliminate this 
conception of the subconscious mind being 
the individual manifestation of the universal 
mind, and see it to be the residential mind 
into which has filtered all the influences 
of our conscious active life, then it is to be 
thought of as soil potentially productive of 
health and good, but only after health seeds 
and strength thoughts have been planted 

[329 1 

\ 



MIND, RELIGION AND HEALTH 

there by the normal, conscious, rational mind 
either of yourself or of some one interested 
in your welfare. In this case the curative 
power is in the thought ideal, or health sug- 
gestion imparted. "Whether the subconscious 
have actual latent divine life energy, or only 
potential ability to follow out your sugges- 
tion to logical remedial results, it must be 
remembered that there is evil lodged there 
as well as good, and destructive forces as 
well as constructive. Hence the necessity 
of suggestion of good to be planted in that 
soil, that it sprout and spring up and choke 
out the weeds of evil habit already there. 

Why we speak thus hypothetically is be- 
cause the subconscious is the great unin- 
vestigated realm that is little more than 
discovered. We do not know yet what the 
quality of the gold may be, nor how much 
of value it will assay to the ton. All we 
know is that it is potentially full of power, 
which will be actually demonstrated along 
the line of the suggestion given it. Some 
have asked why they do not realize their 
health desire more speedily, and if it be be- 
cause they lose their faith in being forced 

[330] 



QUESTIONS AND ANSWERS 

to behold with their senses the same old dis- 
eased conditions. My answer is: Probably 
so. It makes a difference whether you have 
faith in results or not. While the important 
thing is to have faith enough to plant the 
remedial thought, the next important thing is 
to believe it will grow, for you are in touch 
with a universal scientific law. It must grow 
unless you negative the planted thought by 
planting doubt by its side. Often the more 
indifferent you are as to results the quicker 
results are realized. Anxiety, impatience in- 
duced by the presence of a diseased state are 
the deterrent checks to the manifestations 
of the subconscious good. Eemove them and 
that subconscious good expresses itself, 
which it can not do while these deterrent 
checks are on. This can be achieved by re- 
fusing to be discouraged by the perception of 
the senses. Affirm to yourself that things are 
not always what they seem. Such stimulates 
faith. Of course I am speaking of functional 
troubles. 



[331] 



Ill 

How do we get at our subconscious parts? 



[333] 



The thoughts that come often unsought, and as it were 
drop into the mind, are commonly the most valuable of any 
we have, and therefore should be secured because they seldom 

return again. 

— John Locke. 



[334] 



Ill 



How do we get at our subconscious parts? 

A. — You don't. They get at you. They 
are always present just beneath the threshold 
of consciousness. Eemove consciousness, 
toss aside reasoning, and they find you. How 
hard you try to recall a name or place or 
date. Think about something else, remove 
attention, and the lost thing comes to you. 
I thought laboriously for days over the de- 
velopment of a text a few weeks ago and gave 
it up before going to sleep on a certain night. 
Not until I gave it up, and consciously dis- 
carded the text, did the sermon come. The 
very morning after tossing it over it came 
back, dragging a full-blown sermon in 
its shining wake. You see, my subconscious 
mind couldn't reveal its rich thought and de- 
velopment to me until I stopt thinking. 
I couldn't get at it. The harder I tried, 
the less I succeeded. Then when I became 
still it got at me, and sent with lightning 
rapidity its good things into my conscious 

[335] 



MIND, RELIGION AND HEALTH 

mind. This does not mean that thinking is 
useless, nor that preparation is futile. These 
are, on the other hand, necessary, as they are 
the giving of rational and strong auto-sug- 
gestion to the depths below. 

But after all is done, those depths must 
be given their chance and allowed to express 
themselves, when they give back enriched 
and realized the truths you hopefully ex- 
pected of them. You lay by little by little 
pennies, and silver bits, and an occasional 
bank-note in the savings-bank. It all lies 
there apparently at rest. But, no ; it is work- 
ing while you sleep, and accumulating at even 
compound interest, and some time afterward 
surprizes you with the consciousness of how 
well off you are. The subconscious mind is a 
veritable savings institution of the most im- 
proved kind. It always repays you with com- 
pound interest. Just keep storing away all 
that you find to be worth while against a 
rainy day. When the day of need arrives all 
the clouds will be rainbowed, and the dark- 
ness will be illumined as the stars shine out 
realizations of strength, health and good 
cheer. 

[336] 



IV 

Is it the human or the divine mind that cures? 



[337] 



Thou great first cause, least understood. 

— Pope. 

God enters oy a private door into each individual. 

— Emerson. 



[338] 



IV 



Is it the human or the divine mind that cures? 

A. — The divine is our first answer, because 
there is more of divine than of human poten- 
tiality in the subconscious. But if the cura- 
tive energy comes from the suggestion 
offered, my second answer would be that it is 
the human mind that cures — as the suggestion 
emanates from the strong, rational, con- 
scious mind. But the question arises, what 
is the nature of this remedial thought pro- 
pulsion that travels so speedily to its des- 
tination. Thus the third answer is, it is the 
divine. 

We do not dare give dogmatic answer 
here, because we are handling tools and con- 
ditions the nature of which we are quite 
ignorant. Hudson says that mental healing 
is in no sense a religion. Both Hudson and 
Schofield claim there is nothing supernatural 
about it. But both of these authorities rely 
on the reenforcements of religion* Hudson 

[339] 



MIND, RELIGION AND HEALTH 

states, "Mental healing is not a religion, but 
true religion is a powerful auxiliary to mental 
healing. All experience shows that it is." 
Again he exclaims, "It is impossible for any 
right-minded person to reflect upon the law 
of mental healing, its universality, its adapt- 
ability to all grades of human intelligence, 
together with its implications of divine love, 
mercy and benevolence, without a feeling of 
profoundest reverence for the Being whose 
wisdom and fatherhood is thus unmistakably 
manifested." But when it comes to defining 
the nature of thought, of remedial suggestion 
of the mind of man, it becomes a foregone 
conclusion that the divine life is inextricably 
woven into the human and natural. 

You see, the mind force that is driven on 
its way to the near-by or the distant person 
is a tremendous dynamic force. Walls do not 
impede it ; distance does not exhaust it. It is 
superior to time and space. It is divine, 
manifesting itself in and through a so-called 
human mind. It is hard to define it. Science 
has not yet named it. It is mysterious. It 
works miraculously. I guess we had better 
say it is of God. 

[ 340 ] 



Arc not you too presumptuous in demanding health 
of God? 



[341] 



In this world a man must either be anvil or liammer. 

— Longfellow. 



[342] 



Are not you too presumptuous in demanding health 
of God? 

A. — A man argued with me an hour one 
day to convince me that it were well to ask 
of God, and to believe that even beseeching 
of God would be rewarded; but to demand 
of Him was going too far. But there are 
more failures in asking not enough than in 
demanding all. If you are not sure it is His 
will for you to enjoy health of soul and body, 
it is becoming to tread softly in His presence 
until you know His will. But if you are sure 
His will spells health for every one of His 
children until His children's work be done, 
He will be more honored and pleased 
through your demands upon Him than your 
qualification of the request until it lose 
its inherent force and attains not the thing 
you need. Let Him qualify the demand. 
You make it. He will then see your earnest- 
ness and honor you for demanding your 

[343] 



MIND, RELIGION AND HEALTH 

rights. If you are conscious of being a child 
of God; and that you have a share in His in- 
heritance of health and joy, demanding your 
share will be more likely to bring you realiza- 
tion than if you are too considerate to make 
the demand. Better to demand too much 
than never to demand at all. His will will 
regulate the supply. 

But fear not the supply will be withheld 
because you demand its possession. Our 
politeness in the Father's presence often 
spells diffidence and lack of sterling faith. 
Our determination, on the other hand, to re- 
ceive at His hand, that will not take no for 
an answer, honors Him who is more anxious 
to give good gifts than is earthly parent. Let 
not the fear of presumption hold you back. 



[344] 



VI 



Why should the Emmanuel movement limit God in 
treating only functional diseases when New 
Thought and Christian Science do not? 



[345] 



There is more faith in honest doubt, 
Believe me, than in half the creeds. 

— Tennyson. 



[346] 



VI 



Why should the Emmanuel movement limit God in 
treating only functional diseases when New 
Thought and Christian Science do not? 

A. — Well, the superficial answer would be 
because they do not and we do not 
want to be like them. We do not desire 
to be the laughing-stock of Tom, Dick and 
Harry, nor the ridicule of wiser men. We 
are not ready to reverse the most rational, 
most cultured, most scientific conclusions of 
the ages and be known far and wide by our 
vagaries rather than by our sanity. We 
believe that the powers that be are ordained 
of God. We believe that His blessing rests 
on medical and surgical skill as truly as it 
does upon any form of faith cure whatsoever, 
and perhaps a bit more so, especially if the 
Faith Curist attempts the impossible. Eeason 
is as truly a divine creation as is faith. 

It is given us to regulate ourselves by, 
lest superstition and credulity come in and 

[347] 



MIND, RELIGION AND HEALTH 

usurp the throne. Moreover, God is friendly 
to mental processes, educational procedures, 
scientific investigation and conclusion. 
Physicians make mistakes, at times, many 
times and many mistakes. But they achieve 
vastly more good than harm, and save vastly 
more cases than they lose. It has not yet 
been scientifically demonstrated that faith 
saves more. Faith has safe haven for its 
failures — the will of God. When it loses its 
patient it exclaims with utmost complacency, 
"Oh, well, it wasn't God's will, you know, 
that he should recover.' ' It is never self- 
condemning, never abashed, never made in- 
trospective and humiliated by its failures. 
If it were, it wouldn't be faith. It just 
wriggles out of all responsibility and cries 
hallelujah! It wasn't God's will, you know. 

Medical science is less optimistic and more 
condemnatory of itself. It feels responsi- 
bility, and studies to do better next time. 
Call that studying groping in the dark if 
you like. All studying, thinking, investi- 
gating, is that. It is important, nevertheless, 
and its spirit is admirable. I, for one, am 
not yet willing to see medicine and surgery 

[348] 



QUESTIONS AND ANSWERS 

thrown into ill repute — physicians and sur- 
geons made ash-men and street-cleaners, 
medical colleges destroyed, universities for 
the training of mental faculty closed up. We 
need more intellectual specialization than 
less, greater medical skill, keener, more la- 
borious scientific research. Such application 
honors God. He is the God of the natural, 
as of the spiritual. He can be reverenced 
through the mind's reason as truly as 
through the heart's faith. 

All this talk about limiting God is foolish- 
ness. To those speaking thus, God, methinks, 
is as a puffed-up giant, so conscious of His 
ability that when a mortal does not give Him 
a chance to express all His ability every time 
He acts, becomes resentful and grieved. For 
do you not see we have limited God? 

Such advocates of an insulted Deity fail 
to see that He is always limiting Himself. 
Every form of nature limits Him. Were I 
asked to give an unbiased opinion, I would 
say He is more pleased when we limit Him 
than when we do not, for such, at least, shows 
we respect our own limitations, and hesitate 
to rush in where angels fear to tread. 

[349] 






VII 

Why distinguish between functional and organic dis- 
eases when the Bible does not? 



[351] 



And so the Word had breath and wrought 
With human hands the creed of creeds 
In loveliness of perfect deeds, 

More strong than all poetic thought. 

— Tennyson. 



[352] 



vn 

Why distinguish between functional and organic dis- 
eases when the Bible does not? 

A. — That the Bible does not is no reason 
we should not. Much is contained in the 
Bible not binding on us. Then much we have 
improved on. Its Mosaic institutionalism, 
its communistic form of society, have been 
bettered; its simple-life way of doing things 
improved. Jesus rode into Jerusalem on an 
ass. Two years ago I rode into Jerusalem 
in an easy-going vestibuled train. I think 
my way an improvement over His, at least 
for comfort. Mary and Martha lived in a 
sod house. You wouldn't exchange your 
sanitary stone dwelling, with plumbing and 
bath tub, just to be Scriptural, would you? 

Common sense, to say nothing of reason, 
is needed in appreciating both the Scriptures 
and your own limits of efficiency. Because 
Christ drew no line between functional and 
organic maladies is no reason I should not. 
I compliment Him more in drawing the line 

[353] 



MIND, KELIGION AND HEALTH 

than in wandering all over the field. That 
drawing of the line shows I consider Him 
a bigger man than am I. He was perfect. I 
am quite imperfect. He was sinless. I'm 
a bit otherwise at times. He had all power. 
I've so little that I make no boasts; in fact, 
am sometimes ashamed to look the little I have 
in the face. I am so delighted to be privileged 
to remedy a few functional troubles that I 
am heartily glad to seek medical aid for or- 
ganic ones. The functionals I have attacked 
are so hard that I desire, up to date, to un- 
dertake nothing more difficult. It may be as 
easy for God to cure organic diseases as 
functional. But I am so rejoiced that He will 
condescend to be a worker with me along 
those functional lines that spell out about 
three-quarters of it all that I, Alexander-like, 
cry not for larger worlds to conquer. 



[354] 



VIII 

State wherein the Emmanuel movement is an advance 
on Faith Cure, Christian Science and New Thought 
principles? 



[355] 



Be thou but self-possessed, 



thou hast the art of living. 
— Goethe. 



[ 356 ] 






VIII 

State wherein the Emmanuel movement is an advance 
on Faith Cure, Christian Science and New Thought 
principles? 

A. — The answer is that it is more rational, 
as seen in limiting the field of operation to 
functional diseases, and in using scientific 
terms and in recognizing the physician's 
skill as a legitimate God-given force. This 
rational characteristic is also seen in the 
keeping of records of ailments and remedial 
work, also where no remedy results. These 
records are of immense help for future ref- 
erence when a physician or a psychologist 
wishes to know just wherein and how far 
these rational and religious treatments work 
remedially. 

It should be conceded, however, that the 
disciples of Faith Cure, New Thought and 
Christian Science consider the Emmanuel 
movement a retrogression, inasmuch as it 
limits its field of operation to functional 
diseases. Viewpoint is everything here as 

[ 357 ] 



MIND, RELIGION AND HEALTH 

elsewhere. All depends upon the degree of 
Omnipotence you attribute to the universal 
mind. To limit Omnipotent power to the 
functional side of life would seem to be rob- 
bing it of its distinguishing characteristic, 
to the making of the all-powerful only par- 
tially powerful. But a considerable measure 
of consistency should be ascribed to God as 
truly as to man. Self-limitation is not neces- 
sarily a manifestation of weakness. We do 
not expect God to put miraculously either 
human or angelic characteristics into the 
beasts of the jungle ; nor a rational mind into 
the imbecile; nor new fresh vegetable life 
energy into the decayed tree. How deep and 
far-reaching a diseased condition in the 
human body can be divinely restored to 
health may be for long an open question, 
with intelligent advocates on either side of 
the tremendous issue. Moreover, the com- 
ing years of intelligence, faith and human 
experimentation will, it is to be hoped, remedy 
much of our conclusion as to what consti- 
tutes curative and non-curative malady. 
That all advocates of psychotherapeutics 
have gotten hold of, tho at different points, 

[358] 



QUESTIONS AND ANSWERS 

the same universal health principle is 
more to rejoice in than that their differ- 
ent methods of application are to be de- 
plored. Future revelations along this line 
may make for further divergence or greater 
unity. At present it is a toss-up which. 
Emerson's dictum, that "Each new step we 
take in thought reconciles twenty seemingly 
discordant facts as expressions of one law," 
points toward greater unity. 



[359] 



IX 



Hasn't the greatest development of character depended 
on suffering? Therefore, do you not weaken char- 
acter by relieving suffering? 



[361] 



Every man has at times in his mind the ideal of what he 
should be, but is not. This ideal may be high and complete 
or it may be quite low and insufficient; yet in all men that 
really seek to improve it is better than the actual character. 

— Theodore Parker. 



[362] 



IX 



Hasn't the greatest development of character depended 
on suffering? Therefore, do you not weaken char- 
acter by relieving suffering? 

A. — That's a good question, and intricate. 
Yes, character is deepened by suffering. But 
that it can only be deepened by suffering is 
not true. While he who never endures nor 
suffers grows up shallow and unsympathetic, 
too much endurance, too constant suffering 
may make us selfish and rebellious. There's 
an underlying something to be reckoned with 
— namely, motive — before you can say just 
how suffering will affect you. Every hospital 
and infirmary and public home of a sana- 
torium nature exist because some one has 
suffered and wants to remedy other people's 
suffering. But there's something better than 
the character that is built up through suffer- 
ing; namely, that life whose suffering has 
been enough relieved to make him strong 
enough to be a minister of health to others. 

[363] 



MIND, RELIGION AND HEALTH 

Just because suffering is a good thing to de- 
velop character supposing a Christian motive 
to be resident there, is no reason it should not 
be banished, so far as possible. Why engage 
a doctor when ill? Why build hospital or 
sanatorium? Why seek redemption from any 
ill? Because the alleviation of suffering for 
character's sake and many other reasons 
is better than the suffering itself. Tho 
a sick person may develop nobility of soul, 
you can't tell how much nobler that character 
would be were the ill removed. Joy, faith, 
assurance of God's near remedial power, and 
positive regaining of health, are finer de- 
velopers of character than suffering. 

Then, again, all the character development 
dependent on suffering does not mean the 
presence of physical pain. Be sure there will 
be suffering enough left. Mental suffering, 
moral suffering, through sympathy, non-ap- 
preciation, positive human opposition, are all 
left. Jesus was called the Man of Sorrows, 
but it was not sorrow resulting from ill 
health. Christ's work in relieving suffering 
and disease is good precedent for us to do 
all we can to make sick people well. 

[364] 



What do you think of the Emmanuel movement after 
four months of it? Does it pay? 



[ 365 ] 



The God of grace and mercy gives to each that which he 
craves. If we think that all is well with us He will leave 
us to try whether all is well. If we find that there is some- 
thing that is not well, something that must be set right in 
us, Ee will set it right. 

— Frederick Denison Maurice. 



[366] 



What do you think of the Emmanuel movement after 
four months of it? Does it pay? 

A. — This question is asked by a clergyman. 
In answer I would say : I think it is a pretty 
good thing and ought to be introduced into 
all the churches. I think much more of 
it than I did at first. It has been a grow- 
ing appreciation. I think it has come 
to stay. I think it puts a rich and beautiful 
content into religion and denominationalism, 
for it means becoming practical and helpful 
in a larger and more individual sense than 
was before possible. It also puts knowledge 
into a minister's mind and joy into his heart. 
It gives him a liberal education and a very 
practical one. It enables him to know men 
and women as he never otherwise could. It 
makes him sympathetic and helpful in very 
definite ways. It makes him more appre- 
ciated by not only those he helps, but by all 
truly Christian people. 

[367] 



MIND, RELIGION AND HEALTH 

Does it pay? I presume the questioner 
means, does it pay the church practising it. 
Oh, yes. It may not bring individual mem- 
bers into the Church. It has not done so 
here. But it can not help enriching the 
Church, just as all Christian work and mis- 
sionary effort enriches it. The highest 
motive is not to increase a church-member 
ship. Most all of my patients already belong 
to other churches, and it would be selbsh to 
ask them to break with former ecclesiastical 
ties to join my church. When we send mis- 
sionary money and prayer and effort into 
China and Africa and the Southwest, even 
into our own city, we do not think of nu- 
merically adding to our church-member- 
ship. We do it to Christianize them where 
they are. So the Emmanuel movement is 
not like Christian Science, demanding you 
must become a member of the denomination 
that helps you. It makes you the end of the 
effort, not itself the end. It is simply doing 
Christ's work of relieving ills and suffering, 
and asks no recompense for itself. But the 
recompense comes in many an unforeseen 
way. 

[368] 



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"A WORK OP VAST IUfPORTANCE " 

Psychic Treatment of Nervous 
Disorders 

By PAUL DUBOIS, M.D. 

Professor of Neuropathology, University of Berne^ Switzerland, 

Translated by SMITH ELY JELLIFFE, M.D., and 
WILLIAM A. WHITE, M.D. 

fpHIS work gives the experiences and principles of psychic 
treatment of nervous disorders, based npon twenty years of 
Buccessful specialization and practise in this branch of medical 
skill. The work of the author is both that of psychologist and 
physician. Besides many psychological considerations, the au- 
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PARTIAL OUTLINE OF CONTENTS 
Modern Medicine — Clarification of the Neuroses— Rational 
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the First Condition of All Physiological Activity— The Emotions 
—Psychasthenia— Hysteria— Melancholia— Idea of Degeneracy— 
The Therapeutic of the Psychoneurosis— Rational Psychotherapy 
Weir Mitchell's Treatment— Various Symptoms of Nervousness 
— Treatment of Dyspeptics — Influence of Mental Representation 
on the Intestine— Habitual Constipation— Disturbance of Circula- 
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Various Nervous Attacks— Disturbance of Motility— Conditions 
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"I know of no single book so well adapted for the physician 
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THE LATEST WORK ON THE RELATIONS OP MIND TO DISEASE 

The Force of Mind 

By A. T. SCHOFIELD. M.D., M.R.C.S.E. 

HpHE action of the mind in the cause and cure of many 
disorders is considered in this book from new and scientific 
standpoints. 

A FEW OF THE MANY SUBJECTS TREATED 



The Whole Body the Organ of 

the Mind 
Every-Day Effects of Mind on 

Body 
New Diseases of Mental Origin 
Diseases Produced by Emotion 
Diseases of Sympathetic Origin 
Fains Caused by Mental Action 
Overwork Kills Mind and Body 
Hysteria a Disease of the Un- 
conscious Mind 
We Think as We Feel and We 
Feel as We Think 



Vitality of Quackery Due to 
Force of Mind Over Body 
Christian Science and Mrs. 

Eddy 
Chicago Faith Healers 
Hynoptism 
Lourdes 

Faith Healing at Home 
Diseases " Cured " by Faith 
Charms, Relics, and Idols 
No Miracle in Faith Healing 
Christian Science a System of 
Metaphysics 



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importance to the medical profession."— -Scottish Medical and 
Surgical Journal, 

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Edinburgh. 

" In this forcibly written work, Dr. Schofield emphasizes and 
illustrates the part played in the causation and cure of disease." 
—London Times. 

" Has attracted a great deal of attention, and can not be with- 
out its influence on medical practise."— Liverpool Daily Post. 

M The author has in this new and striking work greatly de- 
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12mo, Cloth, 347 Pages. $2.00, Postpaid 



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HOW TO ATTAIN AND MAINTAIN PERFECT HEALTH 
PRACTICAL HELP FOR ALL NERVE-SUFFERERS 

Nerves in Order 

The Latest Contribution to Preventive Medicine, Companion 
Volume to the Author's Book, "Nerves in Disorder" 

By A. T. SCHOFIELD, M.D., M.R.C.S.E. 



A BOOK of incalculable importance and helpfulness to every 
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SOME VITAL TOPICS DISCUST 



Muscles and Exercise 
Health and Ill-Health 
The Mind in Order 
The Food We Eat 
The Finance of Hygiene 



The Nerves in Order 
The Whole Man in Order 
Eyes, Ears, Voice, Throat 
The Heart in Order 
The Lungs in Order 



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41 The best way to work, the best way to play, the best way to 
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a thoroughly plain and helpful manner. The significant feature 
of the book is that it is written by a man with an open outlook 
upon life, and not by an advocate of a theory or an ism.' 1 — Globe- 
Democrat, St. Louis. 

On the subject of hygiene, digestion, exercise, and the ordering 
of the mind, this is one of the sanest books imaginable. We 
have felt considerably happier since reading it, and we wish the 
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12mo, Cloth, 305 Pages. $1.50, Postpaid 



NEW. THOUGHT BOOKS 



A MESSAGE OP VITAL HELP TO ALL NERVE BUPPERERS 

Nerves in Disorder 

And How to Get Them in Order 

By A. T. SCHOFIELD, M.D., M.R.C.S.E. 

Late Lecturer and Examiner for the National Health Society ; 
Yice-President British College oj 'Physical Education: Chair- 
man of The Parents' 1 National Educational Union. 

FTIHIS book seeks to dispel ignorance regarding all functional 
nerve diseases, and to set forth scientific principles for suc- 
cessfully treating these troubles. 

SOME OF THE TOPICS TREATED 



Fundamental Nerve Diseases 

Little Understood 
We Live Consciously and 

Exist Unconsciously 

Varieties of Neurasthenia 

How the Teeth Are Set on Edge 

Power of Emotions 

Worry 

Nervous People the Salt of 
the Earth 

Nervousness Is Not Hysteria 

Importance of Mental Thera- 
peutics 

The Inner Chamber of Mental 
Therapeutics 



Value of Faith, Hope 

What the Patient Himself Can 

Do 
Dominant Ideas Determine 

Conduct 
Sickness and Death from 

Mind Action 
111 Health More Expensive 

than Any Cure 
Quality of Home Determines 

the Success of Treatment 
How to Build Up New Brain 
Understanding the Uncon- 
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The Value of True 

Christianity 



M Dr. Schofield has given to the public in this little work a 
powerful suggestion for the good of sufferers. . . ."—New York 
Commercial. 

" The reading of this book will do much to relieve the need- 
less sufferings of nervous people which are due to a lack of un- 
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" It is a work valuable alike to professional and non-profes- 
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in the prevention and cure of many forme of nervous troubles 
common to-day."— Philadelphia Telegraph. 

12mo, Cloth, 218 Pages. $1.50, Postpaid 



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DR. schofield's uupest book 

The Home Life in Order 

By A. T. SCHOFIELD, M.D., M.R.C.S.E. 

Author of "Nerves in Order," "The Unconscious 
Mind," "The Force of Mind," Etc, 

T)R« Schofield's new volume deals with subjects of pressing 
and every-day importance and interest to all. He writes not 
alone of the household and its hygiene, but of the human body 
as to its organization, functions and needs, in the matter of 
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PARTIAL LIST 

The Journey of Life 

The Outer Man 

The Inner Man 

The Machinery of Life 

The Food of Life 

The Temperaments of Life 

Air in the Room 

Ventilation in the Home 



OF CHAPTERS 

Water in the Home 
Infancy in the Home 
Childhood in the Home 
Nursery in the Home 
Accidents in the Home 
Sanitation in the Home 
Infection in the Home 
Health in Poor Homes 



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of which he writes. 1 '— Good Healthy New York. 

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— The Springfield Republican. 

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11 Dr. Schofield is a very clear writer and a wide reader, and 
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Philadelphia. 

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"A MASTERLY WORK ON AN IMPORT ANT StTBJRCT" 

The Unconscious Mind 

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A STUDY into the mysteries of the mind and their relations to 
-"•physical and psychical life, containing the latest scien- 
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"It is a masterly book on a subject that demands the earnest 
consideration of all scholars and thinkers, and is intensely fas- 
cinating from lid to lid."— T. M. Hartmann^ Z>.Z>., McKeesport. 

"The work contains an immense amount of information con- 
cerning the subliminal life, much of which is, so far as I know, 
unobtainable elsewhere."— Health Culture* New York. 

"We commend this volume to every preacher, teacher, and 
physician."— The Church Times. 

8vo, Cloth, 451 Pages. $2.00, Postpaid 

THE SECRET SOTJBCE OP HAPPINESS 

The Knowledge of God 

Its Meaning and Power 
By A. T. SCHOFIELD, M.D., M.R.CS.E. 

"rpHE personal knowledge of God is the true secret of happi- 
-■* ness; and a real trust in and acquaintance with the Heav- 
enly Father transforms both spirit and life for him who possesses 
it." With this as his theme, the author concerns himself with 
the subject of the life and character of the Christian rather than 
with his work. 

SOME TOPICS CONSIDERED 

God is the Great Reality 
Rest, Safety, and Enjoyment 
Mental and Physical Sight 
The Unknown God 
How to Know God 



Three Eyes to See God 
Careless Neglect To-day 
How God is Dishonored 
God's Two Detectives 
The Christian's Home Life 
Agnostics and Atheises 



Sufferings for Our Own Good 



" The author is a man of deep conviction and devotedness, and 
his wordB are full of power. He writes from deep, personal, 
spiritual experience, and his words come from his heart."— Bos- 
ton Transcript. 

12mo, Cloth, 208 Pages. $1.50, Postpaid 



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